THE  AFTER  LIFE 

A  HELP  TO  A  REASONABLE  BELIEF 

IN  THE  PROBATION  LIFE  TO  COME 


I 


iililiilli 


: HENRY   BUCKLE 


Please 
andle  this  volume 
with  care. 

University  of  Connecticut 
Libraries,  Storrs 


<^  '  t 


THE  AFTER  LIFE 


THE    AFTER    LIFE       6T 


A  HELP  TO  A  REASONABLE  BELIEF  IN 
THE  PROBATION  LIFE  TO  COME 


HENRY   BUCKLE 

Of   the    Burma   Commission   (Retired) 


PHILADELPHIA 
GEORGE    W.    JACOBS    &    CO. 

PUBLISHERS 


■^;-5&t4" 


PREFACE 

When  I  retired,  in  1902,  after  more  than  thirty  years 
service  in  Burma,  I  learnt  that  the  truth  of  the  Life 
after  Death  was  one  of  the  absorbing  topics  of  the 
day. 

I  had  never  before  had  the  leisure  or  opportunity 
^  to  study  the  subject,  and  I  soon  found  that  no  single 
-r-  book  gave  me  the  full  information  which  I  wanted  on 
*T  the  point.  I  therefore  undertook  a  course  of  study, 
?sp  and  I  think  others  besides  myself  may  be  interested  in 
the  result. 

This  explanation  will  account  for  the  fact  that  my 

book  is  little  more  than  a  compilation,  and  I  only  claim 

^      to  have  dealt  clearly  and  concisely  with  the  different 

J,      subjects,  and  to  have  made  each  chapter  complete  in 

^     itself,  even  at  the  risk  of  repetition. 

.  f  I  have  to  thank  the  authorities  who  have  given  me 

^      permission  to  quote  so  largely  from  their  works. 

-  The  plan  of  the  book  has  been  to  show  that  the  behef 

"v^     in  an  Intermediate  State,  which  was  held  by  the  Jews 

^     at  the  time  of  the  birth  of  Jesus,  was  upheld  and 

^       sanctioned  by  Him,  and  it  was  taught  by  the  Apostles, 

and  the   early  Fathers,  and  the   Undivided   Cathohc 

^~.     Church,  and  it  has  always  been  taught  by  the  Church  of 

.V;^     Rome,  but  with  accretions.     John  Wychffe,  in  1380, 

nJ^     broke  the  continuity  of  the  teaching  in  the  Anghcan 

..^     Church  by  the  mistakes  he  made  in  his  translation  of 

J     the  Bible,  and  it  is  only  now  that  the  Church  is  return- 


vi  Preface 

ing  to  the  original  teaching,  uncontaminated  by  the 
Romish  doctrine  that  the  Pope  and  his  priests  can 
reduce  the  period  of  detention  in  purgatory,  and  can 
obtain  entrance  for  a  spirit  into  Heaven  before  the 
Last  Day. 

83,  IvERNA  Court, 

High  Street,  Kensington, 
May  I,  1907. 


CONTENTS 


INTRODUCTION 

I.     LIFE   ON   EARTH 3 

II.    LIFE   IN   HADES  ...--..  ^ 

III.    LIFE   AT   THE   RESURRECTION     -----  5 

CHAPTER  I 

I,  THE  HEBREW  IDEA  ABOUT  SHEOL  -     -     -     -    19 
II.  THE  LOCALITY  OF  "  SHEOL,"  OR  "  HADES "   -     -    22 

CHAPTER  II 

I.    THE    TEACHING    OF    JESUS    ABOUT    HADES  -  -  -         2/ 

II.  ALL  SPIRITS  REMAIN  IN  THE  INTERMEDIATE  STATE 
UNTIL  THE  SECOND  ADVENT  OF  JESUS,  OR  THE 
RESURRECTION    ON    THE    LAST    DAY  -  -  -         56 

CHAPTER  III 

I.  THE  TEACHING  OF  THE  APOSTLES  AND  ST.  LUKE 

ABOUT  HADES    -------         6^ 

II.  ALL  SPIRITS  REMAIN  IN  THE  INTERMEDIATE  STATE 
UNTIL  THE  SECOND  ADVENT  OF  JESUS,  OR  THE 
RESURRECTION    ON   THE   LAST   DAY  "  "  "  79 

CHAPTER  IV 

THE  TEACHING  OF  THE  EARLY  FATHERS      -     -    9 1 

CHAPTER  V 

INNOVATIONS    INTRODUCED    BY    THE    CHURCH    OF 

ROME     ---------99 

THE  GREAT  SCHISM  IN  THE  TWELFTH  CENTURY  -  "99 

THE    SECOND    SCHISM    IN    THE    SIXTEENTH    CENTURY  IGQ 

vii 


viii  Contents 


CHAPTER  VI 


PAGE 


SOME  OF  THE  MISTAKES  AND  DIFFICULTIES  IN  THE 
LANGUAGE  OF  THE  AUTHORIZED  VERSION  OF  THE 
NEW    TESTAMENT  -  -  -  -  -  -IO7 

CHAPTER  VII 

THE  PRESENT  DOCTRINE  OF  THE  CHURCH  OF  ROME   1 37 

CHAPTER  VIII 

I.  THE    TEACHING    OF    THE    ANGLICAN    CHURCH         -  -       143 
II.    SHEOL,    HADES,    TARTARUS,    PARADISE          -            -  -       145 

III.  HADES    IS    DIVIDED    INTO    MANY   SPHERES,    BOTH    FOR 

THE    RIGHTEOUS    AND    THE    WICKED  -  -  -       161 

IV.  IN    THE    INTERMEDIATE   STATE    SPIRITS    REMAIN    CON- 

SCIOUS, RETAIN  THE  MEMORY  OF  THE  LIFE  ON 
EARTH,  AND  ARE  SENSIBLE  TO  PAIN  AND  PLEASURE  1 63 
V.  IN  THE  INTERMEDIATE  STATE  THE  SINNER,  WHO  IS 
WILLING  TO  BE  SAVED,  IS  GIVEN  EVERY  OPPOR- 
TUNITY OF  BECOMING  PURIFIED,  AND  GRADUALLY 
MADE    PERFECT  -  -  -  -  -  7       I 66 

VI.    THERE   IS   PREACHING   AFTER   DEATH   IN     HADES  -       1/8 

VII.  EVERY  SPIRIT  HAS  TO  REMAIN  IN  THE  INTERMEDIATE 
STATE  UNTIL  THE  SECOND  ADVENT  OF  JESUS,  OR 
THE  RESURRECTION  ON  THE  LAST  DAY,  BUT  THE 
CONDITION  OF  THE  FAITHFUL,  AND  OF  ALL  THE 
SAINTS,    IS    ONE   OF   PEACE  AND    HAPPINESS    -  -       1 89 

CHAPTER  IX 

THE    JUDGMENT    ON    THE    LAST    DAY  -  -  -       197 

CHAPTER  X 

I.    HEAVEN   ---------      227 

II.  GOD    THE    FATHER     -------      238 

CHAPTER  XI 

CONCLUSION 251 

APPENDIX 

AUTHORS  quoted:  THE  TITLES  OF  THEIR  WORKS 
AND  DATES  OF  PUBLICATION,  WITH  THE  PUB- 
LISHERS'   NAMES    -  -  -  -  -  -  "      285 


INTRODUCTION 

I.— LIFE  ON  EARTH. 
II.— LIFE  IN  HADES. 
III.— LIFE  AT  THE  RESURRECTION. 


THE    AFTER    LIFE 


INTRODUCTION 


'  But  I  would  not  have  you  to  be  ignorant,  brethren,  con- 
cerning them  which  are  asleep,  that  ye  sorrow  not,  even  as 
others  which  have  no  hope. 

'  For  if  we  believe  that  Jesus  died  and  rose  again,  even  so 
them  also  which  sleep  in  Jesus  will  God  bring  with  Him. 

'  For  this  we  say  unto  you  by  the  word  of  the  Lord,  that 
we  which  are  alive  and  remain  unto  the  coming  of  the  Lord 
shall  not  prevent*  them  which  are  asleep. 

'  For  the  Lord  Himself  shall  descend  from  heaven  with  a 
shout,  with  the  voice  of  the  archangel,  and  with  the  trump 
of  God  :  and  the  dead  in  Christ  shall  rise  first : 

'  Then  we  which  are  alive  and  remain  shall  be  caught  up 
together  with  them  in  the  clouds,  to  meet  the  Lord  in  the 
air  :  and  so  shall  we  ever  be  with  the  Lord. 

'  Wherefore  comfort  one  another  with  these  words.' 


I. — Life  on  Earth. 


*  R.V.  pre- 
cede. 


I    Thess.    iv. 


13-18. 


I.  The  Natural  Man.- 
spirit,  the  soul  and  body. 


-The   dormant,    or    embryo,  fjohn  iii.  6. 

<  I  Cor.  ii.  14. 
[jude  xix. 


2.  The  spiritual  Man. — The  quickened  spirit,   thejRom.  viii.^o 


soul  and  body. 


j  I  Thess.  v.  23 
iHeb.  iv.  12. 


'  That  which  is  born  of  the  flesh  is  flesh  ;  and  that  which    John  iii.  6. 
is  born  of  the  Spirit  is  spirit.' 

'  But    the    natural    man    receiveth    not    the    things    of   the    i  Cor.  ii.  14. 
Spirit  of  God  :  for  they  are  foolishness  unto  him  :  neither  can 
he  know  them,  because  they  are  spiritually  discerned.' 

'  These  be  they  who  separate  themselves,  sensual,t  having 
not  the  Spirit.' 

'  It  is  the  spirit  that  quickeneth  ;  the  flesh  profiteth  nothing  : 
the  words  that  I  speak  unto  you,  they  are  spirit,  and  they  are    John  vi.  63 
life.' 

3  I — 2 


Jude  19. 

tR.V.ornat- 
ural  or 
animal. 


The  After  Life 


Rom.  viii.  9. 
*  R.V.  spirit. 

I    Thess.    V. 
23- 

Heb,  iv.  12. 


'  But  ye  are  not  in  the  flesh,  but  in  the  Spirit,*  if  so  be  that 
the  Spirit  of  God  dwell  in  you.  Now  if  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  His.' 

'  And  the  very  God  of  peace  sanctify  you  wholly  ;  and  / 
pvay  God  your  whole  spirit  and  soul  and  body  be  preserved 
blameless  unto  the  coming  of  our  Lord  Jesus  Christ.' 

'  For  the  word  of  God  is  quick,  and  powerful,  and  sharper 
than  any  two-edged  sword,  piercing  even  to  the  dividing 
asunder  of  soul  and  spirit,  and  of  the  joints  and  marrow,  and 
is  a  discerner  of  the  thoughts  and  intents  of  the  heart.' 


t    R.V.     an- 
guish. 
2  Pet.  ii.  4. 

Lukexvi.  19- 
31- 


2  Pet.  ii.  4. 
+  R.V.     Tar- 
tarus. 

Luke  xvi.  19- 
31- 


§R.V. 

Hades. 


il  R.V.  I  am 
in  anguish 
in  this 
flame. 

H  R.V.  in  an- 
guish. 


II. — Life  in  Hades, 

Which  is  a  place  divided  into  many  spheres,  of  which 
the  highest  is  Paradise,  or  Abraham's  bosom,  and  the 
lowest  is  a  place  of  torment|  of  some  description. 
Tartarus  is  a  sphere  of  Hades. 

1.  The  Natural  Man. — The  dormant,  or  embryo, 
spirit  in  its  spirit-body,  and  the  soul. 

2.  The  Spirihial  Man. — The  quickened  spirit  in  its 
spirit-body,  and  the  soul. 

'  For  if  God  spared  not  the  angels  that  sinned,  but  cast 
thefi^  down  to  hell,  J  and  delivered  them  into  chains  of  darkness, 
to  be  reserved  unto  judgment.' 

'  There  was  a  certain  rich  man,  which  was  clothed  in  purple 
and  fine  linen,  and  fared  sumptuously  every  day  : 

'  And  there  was  a  certain  beggar  named  Lazarus,  which  was 
laid  at  his  gate,  full  of  sores. 

'  And  desiring  to  be  fed  with  the  crumbs  which  fell  from  the 
rich  man's  table  :  moreover  the  dogs  came  and  licked  his 
sores. 

'  And  it  came  to  pass,  that  the  beggar  died,  and  was  carried 
by  the  angels  into  Abraham's  bosom  :  the  rich  man  also  died, 
and  was  buried  ; 

'  And  in  hell§  he  lift  up  his  eyes,  being  in  torments,  and 
seeth  Abraham  afar  off,  and  Lazarus  in  his  bosom. 

'  And  he  cried  and  said,  Father  Abraham,  have  mercy  on 
me,  and  send  Lazarus,  that  he  may  dip  the  tip  of  his  finger  in 
water,  and  cool  my  tongue  ;  for  I  am  tormented  in  this  flame. || 

'  But  Abraham  said.  Son,  remember  that  thou  in  thy 
lifetime  receivedst  thy  good  things,  and  likewise  Lazarus 
evil  things ;  but  now  he  is  comforted,  and  thou  art  tormented.^ 

'  And  beside  all  this,  between  us  and  you  there  is  a  great 
gulf  fixed  :  so  that  they  which  would  pass  from  hence  to  you 
cannot  ;  neither  can  they  pass  to  us,  that  would  come  from 
thence. 

'  Then  he  said,  I  pray  thee,  therefore,  father,  that  thou 
wouldest  send  him  to  my  father's  house  : 

'  For  I  have  five  brethren  ;  that  he  may  testify  unto  them, 
lest  they  also  come  into  this  place  of  torment. 


Introduction 


'  Abraham  saith  unto  him,  They  have  Moses  and  the  prophets  ; 
let  them  hear  them. 

'  And  he  said,  Nay,  father  Abraham  :  but  if  one  went  unto 
them  from  the  dead,  they  will  repent. 

'  And  he  said  unto  him.  If  they  hear  not  Moses  and  the 
prophets,  neither  will  they  be  persuaded,  though  one  rose 
from  the  dead.' 


III. — Life  at  the  Resurrection. 
I.  The  Natural  Man. — The  still  dormant,  or  embryo. 


spirit  in  its  spirit-body,  and  the  soul. 


2.  The  Spiritual  Man.- 
soul,  and  celestial  body. 


-The  quickened  spirit,  the 


'  And  fear  not  them  which  kill  the  body,  but  are  not  able 
to  kill  the  soul  :  but  rather  fear  him  which  is  able  to  destroy 
both  soul  and  body  in  hell.'* 

'  For  what  is  a  man  profited,  if  he  shall  gain  the  whole 
world,  and  lose  his  own  soul  Pf  or  what  shall  a  man  give  in- 
exchange  for  his  soul  ?J 

'  For  if  ye  live  after  the  flesh,  ye  shall  die  :  but  if  ye  through 
the  Spirit§  do  mortify  the  deeds  of  the  body,  ye  shall  live.' 


Matt.  X.  28. 
Matt.  xvi.  26. 
Mark  vUi.  37. 
Rom.  viii.  13. 
James  v.  20. 

I  Cor.  XV.  40, 

44.  50- 
Rev.  xxi.  27. 

Matt.  X.  28. 
*  R.V.      Ge- 
henna. 

"Matt.  xvi.  26. 
t  R.V.  life. 
Mark  viii.  37. 
+  R.V.  life. 
Rom.  viii.  13. 
§  R.V.  the 
spirit. 


'  Let  him  know,  that  he  which  converteth  the  sinner  from    Jas.  v.  20 
the  error  of  his  way  shall  save  a  soul  from  death,  and  shall 
hide  a  multitude  of  sins.' 

'  There  are  also  celestial  bodies,  and  bodies  terrestrial  : 
but  the  glory  of  the  celestial  is  one,  and  the  glory  of  the  terres- 
trial is  another.' 

'  It  is  sown  a  natural  body  ;  it  is  raised  a  spiritual  body. 
There  is  a  natural  body,  and  there  is  a  spiritual  body.' 

'  Now  this  I  say,  brethren,  that  flesh  and  blood  cannot 
inherit  the  kingdom  of  God  ;  neither  doth  corruption  inherit 
incorruption.' 

'  And  there  shall  in  no  wise  enter  into  it  any  thing  that 
defileth,  neither  whatsoever  worketh  abomination,  or  maketh 
a  lie  :  but  they  which  are  written  in  the  Lamb's  book  of  life.' 

1.  "  The  body  (Greek,  soma),  or  sense-consciousness, 
is  that  which  feels,  eats,  drinks,  and  rests. "^ 

2.  "  The  soul "  (Greek,  Psyche),  or  self-consciousness, 
"  is  the  life  of  man  in  its  widest  and  most  inclusive  sense, 
embracing  not  only  the  animal,  but  also  the  intellectual 
and  moral  faculties;  in  so  far  as  their  exercise  has  not 
been  depraved  by  the  Fall."^ 

^  "  Immortality  and  Destiny,"  by  Rev.  R.  P.  Downes,  LL.D., 
1903,  p.  19.      (Smith's  Publishing  Company,  Limited.) 

2  "The  Tripartite  Nature  of  Man,"  by  Rev.  J.  B.  Heard, 
1866,  p.  90.     (T.  and  T.  Clark.)     Edition  1870. 


y  I  Cor.  XV.  40, 
44,  50. 


Rev.  xxi.  27. 


Body,     soul, 
spirit. 


6  '  The  After  Life 

The  body  and  the  soul  together  are  called  the  flesh 
(Greek,  sarx). 

3.  "  The  spirit  (Greek,  Pneuma),  or  God-conscious- 
ness, is  that  which  receives  impressions  of  heavenly 
things,  and  communes  with  the  unseen  Deity. "^ 

It  niay  also  be  described  as  "  that  part  of  man  which 
is  made  in  the  image  of  God.  It  is  the  conscience,  or 
faculty  of  God-consciousness,  which  has  been  depraved 
by  the  Fall,  and  which  is  dormant,  though  not  quite 
dead.  The  pneuma  in  the  physical  or  natural  man 
has  some  little  sense  of  the  law  of  God,  but  no  real 
love  for  Himself,  and  therefore  it  drives  man  from 
God,  instead  of  drawing  him  to  God."^ 

"As  God  is  spirit,  so  the  spirit  in  man  is  that  which, 
in  an  eminent  and  peculiar  sense,  comes  from  God.  .  .  . 
The  spirit  in  man  is  Divine,  consubstantial  with  God, 
who  is  the  Father  of  spirits,  as  our  bodies  of  flesh  are 
consubstantial  with  those  of  the  parents  of  our  flesh. "^ 

"  It  is  important  to  see  where  to  draw  the  line  when 
we  say  that  man  is  fallen,  and  that  the  spirit  is  dead 
in  trespasses  and  sins.  The  spirit  is  dead  as  to  all 
higher  exercises  of  faith,  hope,  and  charity  ;  but  not 
so  dead  as  to  have  lost  all  fear  of  God,  all  sense  of 
dependence  on  Him,  or  all  sense  that  His  law  is  the 
supreme  standard  of  right.  Were  man  to  lose  this 
remains  of  the  spirit  which  we  call  conscience,  then  he 
would  have  no  sin.  ...  So  our  Lord  says  to  the 
John  ix.  41.  Pharisees  :  '  If  ye  were  blind,  ye  should  have  no  sin  : 
but  now  ye  say,  We  see  ;  therefore  your  sin  remaineth.' 
Thus  we  identify  conscience  with  the  remains  of  the 
pneuma  in  fallen  man."4 
The  Pneuma.  When  God  breathed  into  Adam's  nostrils  the  breath 
of  life,  "  he  was  given  that  which  we  call  the  pneuma, 
or  spirit,   the   conscientia,   or  consciousness,   common 

^  "  Immortality  and  Destiny,"  by  Rev.  R.  P.  Downes,  LL.D. 
1903,  p.  19.     (Smith's  Publishing  Company,  Limited.) 

2  "The  Tripartite  Nature  of  Man,"  by  Rev.  J.  B.  Heard, 
1866,  p.  ix.     (T.  and  T.  Clark.) 

2  Ibid.,  p.  103.  *  Ibid.,  p.  158,  159. 


Introduction 


between  him  and  God."  ^  Adam  was  not  created  holy 
and  immortal  as  well  as  innocent.  "  He  was  innocent 
because  he  had  a  well-balanced  nature,  in  which  the 
passions  had  not  got  the  mastery  over  reason,  as  they 
now  have."  ^  He  was  "  capable  of  becoming  holy  by 
not  eating  of  the  one  tree  in  the  garden,  and  so  of 
a.ttaining  immortality  by  having  the  right  to  eat  of 
the  other  tree."  ^ 

In  Adam  the  "  conscience  was  the  knowledge  of  good 
as  godly,  and  of  evil  as  ungodly";"*  and  the  discipline 
"  man  was  put  under  in  Eden  was  not  merely  to  choose 
the  good,  and  refuse  the  evil,  to  make  reason  the 
sovereign  and  appetite  the  servant ;  it  was  also  to 
know  good  and  evil,  to  know  that  the  essence  of 
goodness  consisted  in  obedience  to  God's  rule  as 
such ;  and  that  the  root  of  sin  is  disobedience  or  self- 
will."5 

*  Sin  is  the  trangresssion  of  the  law.'  i  johniii.  4. 

"  This  was  the  root  of  the  tree  of  the  knowledge  of 
good  and  evil,  the  reason  why  God  planted  it  in  Para- 
dise, and  tried  man  by  it,  before  he  could  have  right 
to  the  tree  of  life."^ 

"The  temptation  of  Satan  lay  in  this,  that  he  urged 
Adam  not  only  to  know  the  distinction  of  good  and 
evil,  but  to  know  it  as  gods — i.e.,  in  a  god-like,  not  in 
a  creaturely  way."'^ 

And  Eve  '  took  of  the  fruit  thereof,  and  did  eat,  and  Gen.  iii.  6. 
gave  also  unto  her  husband  with  her  ;  and  he  did  eat.' 
'  And  the  Lord  God  said,  Behold,  the  man  is  become  Gen.  iii.  22, 
as  one  of  us,  to  know  good  and  evil  :  and  now,  lest  he 
put  forth  his  hand,  and  take  also  of  the  tree  of  life, 
and  eat,  and  live  for  ever  :  Therefore  the  Lord  God 
sent  him  forth  from  the  garden  of  Eden.' 

At  the  same  time,  "  God  withdrew  from  Adam  the 
presence  of  His  Holy  Spirit,  and  thus  the  pneuma  fell 

1  "The  Tripartite  Nature  of  Man,"  by  Rev.  J.  B.  Heard, 
1866,  p.  169.     (T.  and  T.  Clark.) 

2  Ibid.,  p.  173.  ^  Ibid.,  p.  173.  *  Ibid.,  p.  170. 
5  Ibid.,  p.  171,  172.      ^  Ibid.,  p.  172.  ^  Ibid.,  p.  171. 


The  After  Life 


back  into   a   dim   and  depraved  state   of  conscience 
toward  God."^ 
Distinction  "  The  distinction  between  psyche  and  pneufna  was 

psyche\nA  caught  by  the  Greek,  but  lost  or  neglected  by  the 
pneuma.  Latin  fathers.  The  Latin  language  wanted  the  pre- 
cision of  the  Greek,  and  spiriUis  and  anima  never 
acquired  the  same  precision  of  meaning  as  pneuma 
and  psyche.  Irenaeus,  Justin  Martyr,  Clement  of 
Alexandria,  Origen,  Didymus  of  Alexandria,  Gregory 
of  Nyssa,  and  Basil  of  Csesarea  all  note  the  distinction 
of  soul  and  spirit,  and  designate  the  spirit  as  that 
which  bears  the  truest  image  of  God.  With  the  error 
of  Apollinaris,  who  denied  to  Christ  a  human  pneuma, 
the  reaction  came,  and  the  trichotomy  fell  into  dis- 
favour, and  was  neglected  even  in  the  East.  In  the 
West  it  cannot  be  said  to  have  ever  received  the  atten- 
tion it  deserved.  TertuUian  opposed  it  from  the  first, 
and  Augustine  thought  it  safest  to  neglect  it"  (see 
Bishop  Ellicott's  "  Destiny  of  the  Creature,"  p.  117).^ 
Luther.  "  Scripture,   Luther  says,   divides   man   into   three 

I    Thess.    V.  parts,  and   he  quotes,  *  and  I  pray  God   your  whole 
^3-  spirit  and  soul  and  body  be  preserved  blameless.'  " 

"  Each  of  these  three  parts,  together  with  the  whole 
man,  is  also  divided  in  two  spheres,  which  we  call 
spirit  and  flesh.  Which  division  is  one  not  of  nature, 
but  of  quality  only — i.e.,  human  nature  has  three  parts 
(spirit,  soul,  and  body),  and  these  must  each  and  all 
be  good  or  bad  "  ^  (see  the  passage  quoted  at  length  in 
Delitzsch's  "  Psychologie,"  Appendix,  p.  372,  second 
Aufiage). 

Dr.  T.  Arnold,  in  1829,  said  :  "  When  this  threefold 
division  of  our  nature  is  mentioned,  the  term  '  body ' 
expresses  those  appetites  which  we  have  in  common 
with  the  brutes  ;  the  term  '  soul '  denotes  our  moral  and 
intellectual  faculties,  directed  only  towards  objects  of 

1  "  The  Tripartite  Nature  of  Man,"  by  Rev.  J.  B.  Heard, 
1866,  p.  185.     (T  and  T.  Clark.) 
*  Ibid.,  p.  4.  3  ifyid,^  P-  75. 


Introdtiction 


the  world,  and  not  exalted  by  the  hope  of  immortality  ; 
and  the  term  '  spirit '  takes  these  same  faculties  when 
directed  towards  God  and  heavenly  things,  and  from 
the  purity,  the  greatness,  and  the  perfect  goodness  of 
Him  who  is  their  object,  '  transformed  into  the  same 
image  from  glory  to  glory,  even  as  by  the  Spirit  of  the 
Lord.'  "1 

I  have  consulted  several  other  authors,  who  agree 
about  the  tripartite  nature  of  man,  and  Canon  Luckock 
quoted:    'The  Spirit  itself  beareth  witness  with  our  Rom.viii.  i6. 
spirit,  that  we  are  the  children  of  God.'^ 

The  Spirit-Body. 

The  Duke  of  Argyll ^  said  :  "The  Christian  doctrine 
of  the  resurrection  of  the  body  sanctions  and  involves 
the  notion  that  there  is  some  deep  connexion  between 
spirit  and  form  which  is  essential,  and  which  cannot 
be  finally  sundered  even  in  the  divorce  of  death." 

The  Rev.  R.  H.  Brenan,4  in  1887,  referred  to   '  the  Luke 
risen  Lord,  in  whose  image  His  people  hope  to  spring 
from  death.' 

Canon  Luckock,^  in  1890,  held  that  "  there  are  spirit- 
forms,  and  that  the  soul,  when  it  has  left  the  body, 
still  retains  some  incorporeal  shape  or  figure." 

The  Rev.  E.  H.  Palmer,®  in  igoo,  thought  that  at 

1  Sermons  by  Thomas  Arnold,  D.D.,  head  master  of  Rugby 
School,  1S29,  vol.  i.,  Sermon  26,  on  i  Thess.  v.  23.     (Rivington.) 

2  "  The  Intermediate  State,"  by  Canon  H.  M.  Luckock,  D.D., 
1890,  pp.  16,  17.     (Longmans.) 

Sermon  by  Bishop  EUicott  on  "  The  Threefold  Nature  of  Man," 
quoted  in  "The  Communion  of  Saints,"  by  Rev.  W.  Rede, 
1893,  P-  26.      (Longmans.) 

"Hades;  or,  The  Intermediate  State  of  Man,"  by  Canon 
H.  Constable,  1893,  p.  84.      (Elliot  Stock.) 

"The  Hope  of  Immortality,"  by  Bishop  J.  E.  C.  Welldon, 
1898,  pp.  40-47.     (Seeley  and  Co.,  London.) 

3  "  The  Reign  of  Law,"  by  the  Duke  of  Argyll,  1866,  p.  286. 
(Straham  and  Company.)     Edition  1871. 

*  "  Surpassing  Fables;  or.  Glimpses  of  our  Future  Home," 
by  Rev.  R.  H.  Brenan,  1887,  pp.  4,  5.     (James  Nisbet.) 

^  "  The  Intermediate  State,"  by  Canon  H.  M.  Luckock, 
1890,  p.  119.     (Longmans.) 

^  In  "  White  Robes,"  by  Rev.  E.  H.  Palmer,  1900,  pp.  58,  59. 
(Skeffington.) 


39- 


44- 


lo  The  After  Life 

death  the  spirit  finds  itself  "  clothed  in  an  iatemiediate 
bod}-  adjusted  to  the  conditions  of  Paradise,"  and  that 
this  body  in.  all  essential  features  is  like  the  body 
which  it  had  upon  earth,  and  is  therefore  capable  of 
recognition. 

The  Rev.  A.  Chambers,^  in.  1900,  taught  that  man, 
in  his  essence,  even  while  on  earth,  is  a  spirit,  and 
"  this  spirit  is  enclosed  in  its  o\mi  spirit-body,  from 
which  it  is  never  dissevered.  The  spirit-body  possesses 
shape  as  well  as  faculties  of  sight,  hearing,  and  speech, 
and  probably  other  faculties." 
I  Cor.  x%-.4o.  He  referred  also  to  St.  Paul's  mention  of  "  celestial 
bodies  "  as  well  as  "  bodies  terrestrial,"  and  a  "  spiritual 
body  "  as  distinct  from  a  "  natural  body." 

It  is  very  interesting  to  notice  that  Irenaeus,  whose 
teaching  on  the  poiut  is  given  at  length  in  the  fourth 
chapter,  taught,  in  the  second  centur\-  of  our  era,  that 
spirits  after  death  preser\-e  the  sam^e  form  as  the  bodies 
the\'  have  quitted,  "so  that  they  ma}'  be  recognized." 

Angels  and  men  also — after  death — possess  spirit- 
bodies,  %rith  bodily  shape  and  organization.  In  most 
of  the  foUo\\TQg  passages  the  spiritual  beings  spoke  to 
the  hmnan  beings  who  saw  them.^ 

Old  Testament. 

1.  '  And  the  angel  of  the  Lord  found  her  (Hagar) 
by  a  fountain  of  water,'  and  spoke  to  her. 

2.  '  The  Lord  appeared  to  Abram,'  and  spoke  to  him. 

3.  '  And  the  Lord  appeared  unto  him  (Abraham)  in 
the  plains  of  Mamre,'  and  spoke  to  him. 

4.  '  Angels  of  God  met '  Jacob,  and  he  scuju  them. 

5.  Jacob  \\Testled  \rith  One,  of  whom  he  said,  '  I 
have  seen  God  face  to  face.' 

6.  '  And  the  angel  of  the  Lord  appeared  unto  him 
(Moses)  in  a  flame  of  fire,'  and  spoke  to  him. 

1  "Man  and  the  Spiritual  World,"  by  Rev.  A.  Chambers, 
1900,  pp.  92-95  and  114,  272.     (Charles  Taylor.) 

2  ihid.,  pp.  135-147- 


Gen. 

x%-i. 

7' 

12. 

Gen. 

x\-ii. 

I- 

22. 
Gen. 

srviii 

I- 

33- 

Gen. 

xxxii.  T, 

2. 
Gen. 

xxxii. 

24-30. 

Exoc 

.iii. 

2. 

Introduction  1 1 


7.  Balaam  *  saw  the  angel  of  the  Lord  standing  in  Xum.     xxii. 
the  way,'  and  the  angel  spoke  to  him.  ^^' 

8.  Joshua  saw  One  who  described  Himself  as  '  Cap-  josh.  v.  13, 
tain  of  the  host  of  the  Lord.'  ^4" 

9.  "And  the  angel  of  the  Lord  appeared  unto  him  '   Judg.  vi.  12- 
(Gideon)  in  Ophrah,  and  spoke  to  him.  ^  ' 

10.  The  angel  of  the  Lord  appeared  unto  Manoah  Judg.  xiii.  3- 
and  his  ^^dfe,  and  spoke  to  them. 

11.  Samuel  was  seen,  after  his  death,  bv  both  Saul  iSam.xxviii. 

12-20. 
and  the  woman,  in  the  cave  at  En-dor. 

{2  Sam.  xxiv. 

12.  David   and   Oman   both   saw      the   angel   that|     17. 
smote  the  people.'  j^  ^^°^-  ^^^• 

13.  '  And  the  Lord  appeared  to  Solomon  by  night,'   2  Chron.  \nx. 
and  spoke  to  him. 

14.  Nebuchadnezzar   saw  One,   whose   '  form  '   was  Dan.  m.  25. 
'  like  the  Son  of  God,  walking  in  the  midst  of  the  fire.' 


15.  Daniel  saw  an  angel  in  the  den  of  hons.  Dan.  \A.  22. 

16.  Zechariah  saw  and 
Lord  on  several  occasions. 


16.  Zechariah  saw  and  talked  ^^ith  an  angel  of  the  Zech. 


New  Testament. 

1.  'And   there   appeared,  unto   him    (Zacharias)    an  Lukei.  n. 
angel  of  the  Lord.' 

2.  '  The   angel  Gabriel  .  .  .  came  in  unto   her  (the  Luke  i.  28. 
Mother  of  Jesus). 

3.  '  The  angel  of  the  Lord  came  upon  '  the  shepherds  Luke  ii.  9. 
of  Bethlehem. 

4.  'Suddenly  there  was  ^^ith  the  angel  a  multitude  Lukeii.  13. 
of  the  heavenly  host.' 

piatt.  x%-ii.  ^. 

5.  Moses  and  Ehjah  appeared  to  the  three  Apostles  |  Mark  Lx.  4. 
at^the  Transfiguration.  ^^''^l  ^-  ^°' 

6.  '  And  there  appeared  an  angel  imto  Him  (Jesus)   Luke     xxii. 
from  heaven,  strengthening  Him.' 

7.  '  The  anejel  of  the  Lord  descended  from  heaven,  ^^^^-  ^^iiJ- 

2,  4. 
.  .  .  and  for  fear  of  him  the  keepers  did  shake,  and 

became  as  dead  men.' 


12  The  After  Life 

Mark  xvi.  5.        8.  '  And    entering    into    the    sepulchre,    they  (the 

women)  saw  a  young  man.' 
Matt,   xxvii.       9.  '  And  many  bodies  of  the  saints  which  slept  arose 

^^'5^"         ...  and  appeared  unto  many.' 
Acts  i.  10.  10.  '  Two   men,'    evidently  spiritual  beings,    '  stood 

hy  '  the  disciples  on  Mount  Olivet. 
Acts  V.  19.  II.  '  But  the  angel  of  the  Lord  by  night  opened  the 

prison  doors,  and  brought  them  forth,'  and  he  spoke 

to  them. 
Acts  vii.  55.        12.  Stephen  '  looked  up  stedfastly  into  heaven,  and 

saw  the  glory  of  God,  and  Jesus  standing  on  the  right 

hand  of  God.' 
Acts  viii.  26.       13.  '  And  the  angel  of  the  Lord  spake  unto  Philip.' 
Acts  X.  3.  14.  Cornelius  saw  '  an  angel  of  God  coming  in  to 

him.' 
Acts  xii.  7.      .    15.  '  The  angel  of  the  Lord  came  upon  '  Peter  in  the 

prison,  and  spoke  to  him. 
Acts     xxvii.       16.  '  The  angel  of  God  '  '  stood  by  '  Paul  on  board 
^^'  a  ship. 

17-29.  The  thirteen  appearances  of  Jesus  after  His 

crucifixion  : 

Mark  xvi.  9-~| 

John  XX.  ^^-\     (i)  ^o  Mary  Magdalene. 

18.  j 

Matt,  xxviii.       v^)  To  the  other  women  who  had  taken  spices  to  the 

9.  10.  tomb. 

Luke     xxiv.       (3)  To  Peter  :  '  The  Lord  is  risen  indeed,  and  hath 
I  Cor.  XV.  5.    appeared  to  .Simon.' 

(4)  To  two  of  the  Apostles  going  to  Emmaus. 


(5)  To  all  the  Apostles,  except  Thomas. 

(6)  To  all  the  Apostles,  including  Thomas. 

(7)  To  seven  of  the  x\postles,  by  the  Sea  of  Galilee. 


Mark  xvi.  12-' 
Luke      xxiv.  j 

13-35- 

J 

Mark  xvi. 

14-1 

18. 

Luke      xxiv.  | 

36-49- 
John  XX. 

r 
19- 

23- 

1 

John  XX. 

24-1 

29. 
I  Cor.  XV 

,.[ 

John  xxi 

I- 

25- 

Introduction  1 3 


(11)  To  the  Apostles  at  Bethany,  near  Jerusalem. 


(12)  To  St.  Paul. 


(8)  To    '  the   eleven    disciples,'    on    a  mountain  in   Matt,  xxviii. 
Galilee.  ^^■^°- 

(9)  To  above  five  hundred  brethren.  i  Cor.  xv.  6. 

(10)  To  the  Apostle  James.            •  i  Cor.  xv.  7. 

CMarkxvi.  19- 
20. 
Luke      xxiv. 

50-53- 
Acts  i.  3-9. 

(1  Cor.  ix.  I. 
I  Cor.  XV.  8- 

23- 
Acts  ix.  1-30. 
Acts  xxii.   I' 

21. 
Acts  xxvi.  2- 

23. 

(13)  To  St.  John,  in  Patmos.  Rev.    i.    13, 

During  the  last  century  it  is  certain  that  there  have       ^7.  iS- 
been  many  well-authenticated  cases  of  a  spirit  appear- 
ing to  one  or  more  human  beings  immediately  after  it 
has  left  its  body,  and  in  all  these  cases  the  spirit  has 
been  recognized  by  the  resemblance  to  its  late  body. 


In   the   following   pages   I   propose   to   show   that,  Belief  of  the 
before  the  birth  of  Jesus,  the  Jews  believed  that  the      J®'^^- 
spirits  of  all  the  dead  went  to  Sheol  (Hades),  the  just 
to  Abraham's  bosom,  and  the  lost  to  a  place  of  punish- 
ment ;  but  this,  in  the  majority  of  cases,  was  of  only 
temporary  duration. 

Jesus  taught  in  the  Parable  that  Lazarus  was  in  Teaching   of 
Paradise,  which  was  the  same  as  Abraham's  bosom,       Jesus. 
and  the  rich  man  was  in  torments*  in  another  sphere  *  r.v.  in  an- 
of  Hades.  S*^^-'^- 

He  also  told  the  thief  on  the  cross  that  he  should 
be  with  Him,  the  same  day,  in  Paradise. 

Throughout  His  ministry,   Jesus  often  referred  to  Chap.  il. 
the  Life  after  Death  in  His  Parables  and  other  teach- 
ing, and  we  now  see  that  He  upheld  the  established 
belief  in   an   Intermediate   Life,   between  Death  and 
the  Resurrection. 

The  passages  from  the  Gospels,  which  I  have  col- 
lected in  the  second  chapter,  show  the  teaching  of 
Jesus  to  have  been  that — 


H 


The  After  Life 


John  i.  3,  6, 

i8,  13,  46. 

I  Johniv.  12, 


Teaching  of 
the  Apos- 
tles. 

Chap.  III. 


Teaching  of 
the  early 
Fathers. 


Wycliffe's 
Bible. 


Books  of 
Homilies. 


Authorized 
Version. 


1.  '  No  man  hath  seen  God  at  any  time,'  and  there- 
fore it  is  certain  that  all  spirits  must  remain  in  Hades 
until  the  second  Advent  of  Jesus,  or  the  Last  Day. 

2.  There  are  different  spheres  in  Hades,  both  for  the 
righteous  and  the  wicked. 

3.  The  spirits  are  alive  and  conscious. 

4.  There  is  provision  for  purification,  and  penitence 
is  followed  by  forgiveness. 

The  Apostles  carried  on  this  teaching  about  Hades, 

and  they  taught  that  all  spirits  remain  there  until  the 
second  Advent  of  Jesus,  or  the  Last  Day,  but  the 
wicked  are  given  every  opportunity  of  becoming 
purified,  and  gradually  made  perfect. 

The  early  Fathers  taught  the  same,  and  this  con- 
tinued to  be  the  teaching  of  the  one  undivided 
Catholic  Church  until  the  Great  Schism  in  the  twelfth 
century,  when  the  Greek  Church  finally  seceded 
from  Rome  because  of  the  innovations  regarding 
Purgatory,  which  had  been  introduced  by  successive 
Popes. 

This  was  followed  in  the  sixteenth  century  by  the 
Second  Schism,  of  the  Western  Churches. 

Nearly  two  centuries  before  this,  in  a.d.  1380,  John 
W^^cliffe  had  published  his  translation  of  the  Bible, 
and  he  then  struck  a  great  blow  at  the  Romish  teaching 
about  Purgatory  by  using  the  one  word  "  Helle "  in 
place  of  Gehenna,  Hades,  and  Tartarus,  as  in  the 
original. 

This  mistake  was  no  doubt  the  origin  of  the  teaching 
of  the  two  books  of  Homilies,  which  were  printed  in 
1547  and  1563,  and  which  laid  down  that  "  the  soul  of 
man,  passing  out  of  the  body,  goeth  straightwaj^s 
either  to  heaven  or  else  to  helle." 

This  mistake  was  repeated  in  the  Authorized  Version 
of  the  Bible,  which  was  published  in  161 1,  and  the 
doctrine  of  immediate  judgment  after  death  was  the 
one  most  generally  accepted  up  to  quite  recent  times. 


Introduction  1 5 


Within  the  last  century,   the   original  teaching  of  Anglican 
Jesus   and   His  Apostles   has   been  revived,  and   the      teaching 
following    is    the    present    doctrine    of    the    Anglican      of  to-day. 
Church  : 

1.  That  there  is  an  Intermediate  State  between 
Death  and  the  Resurrection. 

2.  That  there  are  different  spheres  in  the  Inter- 
mediate State,  both  for  the  righteous  and  the  wicked. 

3.  That,  in  the  Intermediate  State,  spirits  remain 
conscious,  retain  the  memory  of  the  life  on  earth,  and 
are  sensible  to  pain  and  pleasure. 

4.  In  the  Intermediate  State,  the  sinner  who  is 
willing  to  be  saved  is  given  every  opportunity  of 
becoming  purified  and  gradually  made  perfect. 

5.  That  there  is  preaching  in  the  Intermediate  State. 

6.  That  every  spirit  has  to  remain  in  the  Inter- 
mediate State  until  the  second  Advent  of  Jesus,  or  the 
Resurrection  on  the  Last  Day,  but  the  condition  of  the 
faithful,  and  of  all  the  saints,  is  one  of  peace  and 
happiness. 

I  have  also  collected  the  passages  of  Scripture  which  The  Second 
speak  of  the  Second  Coming  of  Jesus,  and  the  Judgment  the  Judg- 
at  the  Last  Day,  and  Heaven,  to  which  the  righteous      ment,  and 

•11     1  1  1         1  Heaven. 

Will  then  be  translated. 


CHAPTER   I 

I.— THE  HEBREW  IDEA  ABOUT  SHEOL. 
II.— THE  LOCALITY  OF  "SHEOL,"  OR  "HADES. 


CHAPTER  I 

I.— The  Hebrew  Idea  about  Sheol. 

The  old  Hebrew  idea  about  the  life  after  death  was 
that  all  spirits,  both  of  the  just  and  unjust,  went  to 
a  dim  underworld  called  Sheol,  and  remained  there 
throughout  all  eternity.^ 

The  existence  in  Sheol,  although  conscious,  was  hope- 
less, *  for  there  is  no  work,  nor  device,  nor  knowledge,   Eccles.ix.  lo. 
nor  wisdom,'  and  in  Sheol '  who  shall  give  thee  thanks  ?'  Ps,  vi.  5. 

For  the  sinner,  however,   Sheol  contained  sorrows 
and  pains,  and  we  read  :  '  Drought  and  heat  consume   Job  xxiv.  19. 
the  snow-waters :  so  doth  Sheol  those  which  have  sinned.' 

Isaiah  and  the  later  prophets  revealed  something 
more  of  the  life  beyond  the  grave,  and  so  the  Jews 
came  to  believe  in  a  resurrection,  and  to  dream  of  a 
heaven  and  a  place  of  punishment  for  sinners. 2 

At  the  time  of  the  birth  of  Jesus  the  Jews  generally, 

with  the  exception  of  the  Sadducees,  *  which  say  that  Matt.     xxii. 

there  is  no  resurrection,'  believed  that  the  spirits  of      ^^' 

all  the  dead  went  to  Sheol — the  just  to  a  place  of  rest  Ezek.  xxxU. 

17-32. 
and  happiness,   known  as  Abraham's  bosom,   or  the 

Garden  of  Eden,  or  Paradise,  and  the  lost  to  the  lowest 

Sheol,  which  was  a  place  of  punishment.  ^^^^'  ^^^^^• 

^  "  Exposition  of  the  XXXIX.  Articles,"  by  Bishop  Edward 
Harold  Browne,  1882,  p.  80  (Article  III.).  (Longmans,  Green 
and  Co.) 

"  The  Future  State,"  by  Dr.  J.  A.  Dorner,  translated  by 
Rev.  Newman  Smyth,  1883,  p.  50. 

"The  Intermediate  State  and  the  Last  Things,"  by  Rev. 
G.  S.  Barrett,  D.D.,  1898,  p.  15.     (Elliot  Stock.) 

2  "  Whither  ;  or.  The  Condition  of  the  Soul  after  Death,"  by 
Rev.  J.  R.  Porte,  D.D.,  1904,  p.  21.  (Sampson  Low,  Marston 
and  Co.) 

19  2 — 2 


22. 


20 


The  After  Life 


"  Sheol." 

According  to  Buxtorff's  Hebrew  Concordance,  the 
word  "  sheol  "  occurs  sixty-five  times  in  the  Hebrew 
Bible,  and  a  marginal  note  to  Genesis  xxxvii.  35,  in  the 
Revised  Version  of  the  Old  Testament,  explains  that 
"  sheol "  is  "  the  name  of  the  abode  of  the  dead,  answer- 
ing to  the  Greek  Hades  "  (Acts  ii.  27). 

In  the  Authorized  Version  of  the  Old  Testament  the 
word  "  sheol "  has  been  translated  "  hell "  in  thirty-one 
passages,  "  the  grave  "  in  thirty-one  passages,  and  "  the 
pit  "  in  three  passages. 


Deut.    xxxii. 

22. 
2  Sam.  xxii. 

6. 
Job  xi.  8. 
Job  xxvi.  6. 
Ps.  ix.  17. 
Ps.  xvi.  10. 
Ps.  xviii.  5. 

Ps.  Iv.  15. 

Ps.      Ixxxvi. 

13- 
Ps.  cxvi.  3. 

Ps.  cxxxix.  8. 
Prov.  V.  5. 

Prov.  vii.  27. 
Prov.  ix.  18. 

Prov.  XV.  II. 
Prov.  XV.  24. 

Prov.     xxiii. 

14. 
Prov.    xxvii. 

20. 

Isa.  V.  14. 
Isa.  xiv.  9. 

Isa.  xiv.  15. 
Isa.      xxviii. 

IS- 
Isa.      xxviii. 

18. 


Hell. 

1.  '  For  a  fire  is  kindled  in  mine  anger,  and  shall  burn  unto 
the  lowest  hell  (sheol).' 

2.  '  The  sorrows  of  hell  (sheol)  compassed  me  about.' 

3.  '  Deeper  than  hell  (sheol)  ;  what  canst  thou  know  ?' 

4.  '  Hell  (sheol)  is  naked  before  him.' 

5.  '  The  wicked  shall  be  turned  into  hell  (sheol).' 

6.  '  For  thou  wilt  not  leave  my  soul  in  hell  (sheol).' 

7.  *  The  sorrows  of  hell  (sheol)  compassed  me  about.' 

8.  '  Let  death  seize  upon  them,  and  let  them  go  down  quick 
into  hell  (sheol).' 

9.  '  For   great   is   thy   mercy   toward   me  :    and   thou   hast 
delivered  my  soul  from  the  lowest  hell  (sheol).' 

10.  '  The  sorrows  of  death  compassed  me,  and  the  pains 
of  hell  (sheol)  gat  hold  upon  me.' 

11.  'If  I   make  my  bed   in  hell   (sheol),  behold,  thou  art 
there.' 

12.  '  Her  feet  go  down  to  death  ;  her  steps  take  hold  on 
hell  (sheol).' 

13.  '  Her  house  is  the  way  to  hell  (sheol).' 

14.  '  But  he  knoweth  not  that  the  dead  are  there  ;   and 
that  her  guests  are  in  the  depths  of  hell  (sheol).' 

15.  '  Hell  (sheol)  and  destruction  are  before  the  Lord.' 

16.  '  The  way  of  life  is  above  to  the  wise,  that  he  may 
depart  from  hell  (sheol)  beneath.' 

17.  '  Thou  shalt  beat  him  with  the  rod,  and  shalt  deliver 
his  soul  from  hell  (sheol). 

18.  '  Hell  (sheol)  and  destruction  are  never  full.' 

19.  '  Therefore  hell  (sheol)  hath  enlarged  herself.' 

20.  '  Hell  (sheol)  from  beneath  is  moved  for  thee  to  meet 
thee  at  thy  coming.' 

21.  '  Yet  thou  shalt  be  brought  down  to  hell  (sheol).' 

22.  '  And  with  hell  (sheol)  are  we  at  agreement.' 

23.  '  And  your  agreement  with  hell  (sheol)  shall  not  stand.' 


The  Hebrew  Idea  about  Sheol 


21 


24.  '  And  didst  debase  thyself  even  unto  hell  (sheol).' 

25.  '  When  I  cast  him  down  to  hell  (sheol).' 

26.  '  They  also  went  down  into  hell  (sheol)  with  him.' 

27.  '  The  strong  among  the  mighty  shall  speak  to  him  out 
of  the  midst  of  hell  (sheol).' 

28.  '  And  they  shall  not  lie  with  the  mighty  that  are  fallen 
of  the  uncircumcised  which  are  gone  down  to  hell  (sheol).' 

29.  '  Though  they  dig  into  hell  (sheol).' 

30.  '  Out  of  the  belly  of  hell  (sheol)  cried  I. 

31.  '  Who  enlarge th  his  desire  as  hell  (sheol).' 


Isa.  Ivii.  9. 
Ezek.     xxxi. 

16. 
Ezek.     xxxi. 

Ezek.    xxxii. 

21. 
Ezek.    xxxii. 

27. 
Amos  ix.  2. 
Jonah  ii.  2. 
Hab.  ii.  5. 


The  Grave. 

1.  '  And  he  said,  For  I  will  go  down  into  the  grave  (sheol) 
unto  my  son  mourning.' 

2.  '  Then  shall  ye  bring  down  my  grey  hairs  with  sorrow 
to  the  grave  (sheol).' 

3.  '  Ye  shall  bring  down  my  grey  hairs  with  sorrow  to  the 
grave  (sheol).' 

4.  '  And  thy  servants  shall  bring  down  the  grey  hairs  of 
thy  servant  our  father  with  sorrow  to  the  grave  (sheol).' 

5.  '  He  bringeth  down  to  the  grave  (sheol),  and  bringeth 
up.' 

6.  '  And  let  not  his  hoar  head  go  down  to  the  grave  (sheol) 
in  peace.' 

7.  '  But  his  hoar  head  bring  thou  down  to  the  grave  (sheol) 
with  blood.' 

8.  '  So  he  that  goeth  down  to  the  grave  (sheol)  shall  come 
up  no  more.' 

9.  '  O  that  thou  wouldest  hide  me  in  the  grave  (sheol). 

10.  '  If  I  wait,  the  grave  (sheol)  is  mine  house.' 

11.  '  And  in  a  moment  go  down  to  the  grave  (sheol).' 

12.  '  Drought  and  heat  consume  the  snow  waters  :  so  doth 
the  grave  (sheol)  those  which  have  sinned.' 

13.  'In  the  grave  (sheol)  who  shall  give  thee  thanks  ?' 

14.  '  O   Lord,   thou   hast   brought   up   my   soul   from   the 
grave  (sheol).' 

15.  '  Let  the  wicked  be  ashamed,  and  let  them  be  silent 
in  the  grave  (sheol).' 

16.  '  Like  sheep  they  are  laid  in  the  grave  (sheol).' 

17.  '  And  their  beauty  shall  consume  in  the  grave  (sheol).' 

18.  'But  God  will  redeem  my  soul  from  the  power  of  the 
grave  (sheol).' 

19.  '  And  my  life  draweth  nigh  unto  the  grave  (sheol).' 

20.  '  Shall  he  deliver  his  soul  from  the  hand  of  the  grave 
(sheol)  ?' 

21.  '  Our  bones  are  scattered  at  the  grave's  (sheol)  mouth.' 

22.  '  Let  us  swallow  them  up  alive  as  the  grave  (sheol).' 

23.  '  The  grave  (sheol)  and  the  barren  womb.' 

24.  '  For  there  is  no  work,  nor  devise,  nor  knowledge,  nor 
wisdom,  in  the  grave  (sheol).' 


Gen.    xxxvii. 

35- 
Gen.  xlii.  38. 

Gen.  xliv.  29. 

Gen.  xliv.  31. 

I  Sam.  ii.  6. 

I  Kings  ii.  6. 

I  Kings  ii.  9. 

Job  vii.  9. 

Job  xiv.  13. 
Job  xvii.  13. 
Job  xxi.  13. 
Job  xxiv.  19. 

Ps.  vi.  5. 

Ps.  XXX.  3. 

Ps.  xxxi.  17. 

Ps.  xlix.  14. 
Ps.  xlix.  14. 
Ps.  xlix.  15. 

Ps.  Ixxxviii. 

3- 
Ps.      Ixxxix. 

48. 
Ps.  cxli.  7. 
Prov.  i.  12. 
Prov.       XXX, 

16. 
Eccles.ix.  10. 


2  2  The  After  Life 

S.of. Sol.viii.        25.   'For  love  is  strong  as  death;  jealousy  is  cruel  as  the 

6.  grave  (sheol).' 
Isa.  xiv.  II.  26.   '  Thy  pomp  is  brought  down  to  the  grave  (sheol).' 

Isa.   xxxviii.        27.   '  I  said  in  the  cutting  off  of  my  days,  I  shall  go  to  the 

10.  gates  of  the  grave  (sheol).' 

j3  J     28.   '  For  the  grave  (sheol)  cannot  praise  thee.' 

J    ■  ■  j-     29.   '  In  the  day  when  he  went  down  to  the  grave  (sheol).' 

Hos.  xiii.  14.        30.   '  I   will   ransom   them   from   the   power   of   the   grave 

(sheol).' 
Hos.  xiii.  14.        31,   '  O  grave  (sheol),  I  will  be  thy  destruction.' 

The  Pit. 

Num.xvi.  30.        I.   '  And  they  go  down  quick  into  the  pit  (sheol),' 
Num.xvi. 33.        2.   'They,   and  all  that  appertained   to  them,  went  down 

alive  into  the  pit  (sheol).' 
Job.  xvii.  16.        3.   '  They  shall  go  down  to  the  bars  of  the  pit  (sheol),  when 

our  rest  together  is  in  the  dust.' 


II. — The  Locality  of  "  Sheol,"  or  "  Hades." 

A  great  many  of  the  quotations  from  the  Old  Testa- 
ment, collected  under  the  head  of  "  sheol,"  prove  that 
the  belief  in  ancient  times  was  that  "  sheol "  was 
below  the  earth. 

Jesus  confirmed  this  opinion  of  the  Jews  when  He 
said  to  certain  of  the  Scribes  and  Pharisees  : 

Matt.  xii.  40.  '  For  as  Jonas  was  three  days  and  three  nights  in  the 
whale's  belly  ;  so  shall  the  Son  of  man  be  three  days  and 
three  nights  in  the  heart  of  the  earth.' 

St.  Paul  wrote  to  the  same  effect  in  two  of  his 
Epistles  . 

Eph.iv.9, 10.  '(Now  that  He  ascended,  what  is  it  but  that  He  also 
descended  first  into  the  lower  parts  of  the  earth  ? 

'  He  that  descended  is  the  same  also  that  ascended  up  far 
Phil  ii   10     ^  ^^^"^^  '^  heavens,  that  He  might  fill  all  things.)' 
*  R  V  in  the  I      '  That  at  the   name  of   Jesus*  every  knee  should  bow,   of 
nartie  of      \-things  in  heaven,  and  things  in  earth,  and  things  under  the 
Jesus.         J  earth.' 

'     St.  John  also,  in  the  Revelation,  showed  that  he  was 
of  the  same  belief  : 

Rev.  v.  3..  '  And  no  man  in  heaven,  nor  in  earth,  neither  under  the 

earth,  was  able  to  open  the  book,  neither  to  look  thereon.' 


The  Hebrew  Idea  about  Skeol  23 

'  And  every  creature  which  is  in  heaven,  and  on  the  earth,   Rev.  v.  13. 
and  under  the  earth,  and  such  as  are  in  the  sea,  and  all  that 
are  in  them,  heard  I  saying,  Blessing,  and  honour,  and  glory, 
and  power,  he  unto  Him  that  sitteth  upon  the  throne,  and  unto 
the  Lamb  for  ever  and  ever.' 

There  is  no  doubt  that  the  early  Fathers  taught  that 
"Hades  "  was  situated  beneath  the  earth  they  stood 
upon. 


CHAPTER   II 

I.— THE  TEACHING  OF  JESUS  ABOUT  HADES. 
II.— ALL  SPIRITS  REMAIN  IN  THE  INTERMEDIATE  STATE 
UNTIL  THE  SECOND  ADVENT  OF  JESUS,  OR  THE 
RESURRECTION  ON  THE  LAST  DAY. 


CHAPTER  II 

I. — The  Teaching  of  Jesus  about  Hades. 

In  the  Parable  of  the  Rich  Man  and  Lazarus,  Jesus,  Lukexvi.  19- 
speaking  to  Jews,  confirmed  and  sanctioned  the  current 
beUef,  and  He  explained  that,  while  Lazarus  was  com- 
forted in  Abraham's  bosom,  the  rich  man  was  in  tor- .^  _  ..  . 

j  *  K.  V.  m  ail- 
ments* in  hell.f     He  said  that  between  Abraham  andj       guish. 

the  place   of  torment   there  was  a  great  gulf  fixed,  ^^    '  ' 
"so  that  they  which  would  pass  from  hence  to  you 
cannot  ;  neither  can  they  pass  to  us,  that  would  come 
from  thence." 

The  parable  further  teaches  that  the  rich  man  re- 
membered the  incidents  of  his  past  life,  and  was 
anxious  to  help  his  brethren,  who  were  still  on  earth  ; 
and,  lastly,  we  are  told  that  Abraham  knew  of  the 
teaching  of  Moses  and  the  prophets,  although  he  died 
long  before  their  time. 

Among  the  last  seven  words  spoken  by  Jesus  on  the 
cross  were  those  addressed  to  the  thief  who  was  cruci- 
fied with  Him  :  '  Verily  I  say  unto  thee.  To-day  shalt  Luke     xxm. 
thou  be  with  Me  in  Paradise.' 

The  Jews  who  heard  this  naturally  understood  that 
"  Paradise  "  was  the  same  as  "  Abraham's  bosom," 
and  it  is  certain  that  "  Paradise "  cannot  mean 
"  heaven,"  because  Jesus  said  to  Mary  Magdalene, 
after  His  Resurrection :  "  I  am  not  yet  ascended  to  My  John  xx.  17. 
Father." 

Jesus  spoke  this  parable  to  a  number  of   His  dis- 
ciples, who  all  believed  in  an  Intermediate  State  under 

27 


28 


The  After  Life 


Matt.  xi.  23. 
Luke  X.  15. 

*  R.V. 

Hades. 
Matt.  xvi.  18. 

*  R.V. 

Hades. 


Matt. 
12. 


the  name  of  either  Sheol  or  Hades  ;  and  as  it  was 
narrated  in  the  plainest  language,  there  can  be  no  doubt 
that  the  hearers  understood  it  as  confirming  the 
ancient  doctrine. 

Nevertheless,  Mr.  W.  Tupman^  said  it  "  may  be  taken 
to  represent  the  cutting  off  of  the  Jews,  who  were  rich 
above  all  others,  because  'unto  them  were  committed 
the  oracles  of  God'";  and,  again,  the  Jews  "despised 
the  poor  man,  who  may  represent  the  Gentiles,  treating 
them  as  dogs  ":  "  The  Jews  were  cut  off  and  tormented 
because  they  obeyed  not." 

The  following  are  the  only  other  occasions  on  which 
the  Gospels  record  that  Jesus  actually  mentioned 
Hades  : 

1'  And  thou  Capernaum,  which  are  exalted  unto  heaven,  shalt 
be  brought  down  to  hell.' 

1      '  And  upon  this  rock  I  will  build  My  church  ;  and  the  gates 
I  of  hell  shall  not  prevail  against  it.' 

Although  the  Gospels  only  contain  a  record  of  these 
three  occasions  on  which  Jesus  actually  mentioned 
Hades,  it  is  certain  that  He  often  referred  to  the  State 
after  death,  and  both  by  His  words  and  His  actions 
(in  talking  to  Moses  and  Elijah  at  His  transfiguration) 
He  taught  that  Hades  is  divided  into  many  spheres  ; 
that  spirits  are  conscious ;  that  they  have  oppor- 
tunities of  becoming  purified  ;  and  that  they  all  remain 
in  the  Intermediate  State  until  His  second  Advent,  or 
the  Resurrection  on  the  Last  Day. 

'  Blessed  are  ye,  when  men  shall  revile  you,  and  persecute 
you,  ana  shall  say  all  manner  of  evil  against  you  falsely,  for 
My  sake. 

'  Rejoice,  and  be  exceeding  glad  :  for  great  is  your  reward 
in  heaven  :  for  so  persecuted  they  the  prophets  which  were 
before  you.' 

Bishop  Ellicott,  in  his  "  Commentary,"  says  :  "  Liter- 
ally, in  the  heavens,  as  in  the  phrase,  '  the  kingdom  of 

^  "  The  Faith  or  Heresy — Which  is  it  ?  An  Examination  of 
Conditional  Immortality,"  by  Mr.  W.  Tupman,  1899,  p.  10. 
(Digby,  Long,  and  Co.) 


The   Teaching  of  Jesus  about  Hades       29 


heaven/  the  plural  being  used  possibly  with  reference 

to  the  Jewish  belief  in  three  or  seven  heavens,  more  2  Cor.  xii.  2. 

probably  as  implying,  in  its  grand  vagueness  (like  the 

'many   mansions'),  the   absence  of   any  space-limits  John  xiv  2. 

to  the  promised  reward." 

I  have  quoted  the  above  passage  in  this  place  because, 
no  doubt,  the  promised  reward  commences  in  the 
Intermediate  State,  which  is  thus  seen  to  consist  of 
different  spheres,  as  sinners  cannot  be  in  the  same 
sphere  as  the  spirits  here  referred  to. 

'  Agree  with  thine  adversary  quickly,   whiles  thou  art  in 
the  way  with  him ;  lest  at  any  time  the  adversary  deliver  thee  rMatt.   v.  25, 
to  the  judge,  and  the  judge  deliver  thee  to  the  officer,  and)      26. 
thou  be  cast  into  prison.  jLuke  xii.  58, 

'  Verily  I  say  unto  thee,  Thou  shalt  by  no  means  come  I     59- 
out  thence,  till  thou  hast  paid  the  uttermost  farthing. 

The  word  "  prison  "  is  that  used  in,  "  By  which  also  he   i  Pet.  ill.  19. 
went  and  preached  unto  the  spirits  in  prison." 

It  is  clear  that  St.  Peter  referred  to  spirits  in  Hades, 
and  this  passage  must  also  refer  to  the  same  place  or 
state. 

The  teaching  is  that  recovery  from  the  unhappy 
sphere  of  Hades  is  most  difficult,  but  not  impossible. 

'  For   if   ye    forgive    men    their   trespasses,    your   heavenly   Matt.  vi.  14, 
Father  will  also  forgive  you  :  ^S- 

'  But  if  ye  forgive  not  men  their  trespasses,  neither  wUl 
your  Father  forgive  your  trespasses.' 

This  surely  teaches  that  repentant  sinners  can  find 
forgiveness  in  Hades  as  well  as  on  earth. 

'  Ask,  and  it  shall  be  given  you  ;  seek,  and  ye  shall  find  ; 
knock,  and  it  shall  be  opened  unto  you. 

'  For  every  one  that  asketh  receiveth  ;  and  he  that  seeketh 
findeth  ;  and  to  him  that  knocketh  it  shall  be  opened. 

'  Or  what  man  is  there  of  you,  whom,  if  his  son  ask  bread, 
will  he  give  him  a  stone  ? 

'  Or  if  he  ask  a  fish,  will  he  give  him  a  serpent  ? 

'  If  ye  then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your  Father  which  is  in 
heaven  give  good  things  to  them  that  ask  Him  ? 

'  Therefore  all  things  whatsoever  ye  would  that  men  should 
do  to  you,  do  ye  even  so  to  them  :  for  this  is  the  law  and  the 
prophets.' 


Matt.  vii.  7- 
12. 
iMatt.  xxi.22. 
"*  Mark  xi.  24. 
Luke    xi.    9- 
13- 


30  The  After  Life 

"  The  three  words  imply  distinct  degrees  of  intensity. 
There  is  the  '  asking  '  in  the  spoken  words  of  prayer ; 
the  '  seeking  '  in  the  efforts  and  labours  which  are 
acted  prayers  ;  the  '  knocking  '  at  the  gate  with  the 
urgent  importunity  which  claims  admission  into  our 
Father's  house.  "^ 

"  The  words  are  absolute  and  unqualified."  If  "we 
ask,  as  Christ  has  taught  us,  in  His  name,  and  according 
to  His  spirit,"  we  shall  receive. ^ 

Matt.  vii.  13-  « Enter  ye  in  at  the  strait  gate  :  for  wide  is  the  gate,  and 
20-  broad  is  the  way,  that  leadeth  to  destruction,  and  many  there 

be  which  go  in  thereat  : 

'  Because  strait  is  the  gate,  and  narrow  is  the  way,  which 
leadeth  unto  hfe,  and  few  there  be  that  find  it. 

'  Beware  of  false  prophets,  which  come  to  you  in  sheep's 
clothing,  but  inwardly  they  are  ravening  wolves. 

'  Ye  shall  know  them  by  their  fruits.  Do  men  gather  grapes 
of  thorns,  or  figs  of  thistles  ? 

'  Even  so  every  good  tree  bringeth  forth  good  fruit ;  but 
a  corrupt  tree  bringeth  forth  evil  fruit. 

'  A  good  tree  cannot  bring  forth  evil  fruit,  neither  can  a 
corrupt  tree  bring  forth  good  fruit. 

'Every  tree  that  bringeth  not  forth  good  fruit  is  hewn 
down,  and  cast  into  the  fire. 

'  Wherefore  by  their  fruits  ye  shall  know  them.' 

"  The  picture  is  a  dark  one.  ...  If  there  is  any 
wider  hope,  it  is  found  in  hints  and  suggestions  of  the 
'  Tv^'e^"'  ^^'  possibihties  of  the  future  ;  in  the  fact  that  the  words 
are  emphatically  present  ;  in  the  belief  that  the  short 
span  of  this  life  is  not  necessarily  the  whole  of  the  dis- 
cipline of  a  soul  made  for  eternity  ;  and  that  the  new 
life,  nascent,  and  feeble,  and  stunted  here,  may  be 
quickened  by  some  new  process  of  education  into  higher 
energies.  "2 

I  go  farther  than  this,  and  say  distinctly  that  there 
must  be  an  Intermediate  State,  where  the  heathen  and 
children  are  taught,  and  the  many  gracious  messages 
left  by  Jesus  must  mean  that  there  is  still  hope  there 
for  any  sinner  who  repents. 

1  "  A  Bible  Commentary  for  English  Readers,"  by  various 
writers,  edited  by  Bishop  C.  J.  EUicott,  D.D.  (Cassell  and 
Co.)  2  iii^^  3  7^^-^. 


The   Teaching  of  Jesus  about  Hades       31 

'  Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall  enter  Matt.  vii.  21- 
into  the  kingdom  of  heaven  ;  but  he  that  doeth  the  will  of       23. 
My  Father  which  is  in  heaven. 

'  Many  will  say  to  Me  in  that  day.  Lord,  Lord,  have  we 
not  prophesied  in  Thy  name  ?  and  in  Thy  name  have  cast  out 
devils  ?  and  in  Thy  name  done  many  wonderful  works  ? 

'  And  then  will  I  profess  unto  them,  I  never  knew  you  ; 
depart  from  Me,  ye  that  work  iniquity, 

'  Strive  to  enter  in  at  the  strait  gate :  for  many,  I  say  unto   Lu^g  xiii  24- 
you,  will  seek  to  enter  in,  and  shall  not  be  able.  ^o. 

'  When  once  the  Master  of  the  house  is  risen  up,  and  hath 
shut  to  the  door,  and  ye  begin  to  stand  without,  and  to  knock 
at  the  door,  saying.  Lord,  Lord,  open  unto  us  ;  and  He  shall 
answer  and  say  unto  you,  I  know  you  not  whence  ye  are  : 

'  Then  ye  shall  begin  to  say.  We  have  eaten  and  drunk  in 
Thy  presence,  and  Thou  hast  taught  in  our  streets. 

'  But  He  shall  say,  I  tell  you,  I  know  you  not  whence  ye 
are  ;  depart  from  Me,  all  ye  workers  of  iniquity. 

'  There  shall  be  weeping  and  gnashing  of  teeth,  when  ye 
shall  see  Abraham,  and  Isaac,  and  Jacob,  and  all  the  prophets, 
in  the  kingdom  of  God,  and  you  yourselves  thrust  out. 

'  And  they  shall  come  from  the  east,  and  from  the  west, 
and  from  the  north,  and  from  the  south,  and  shall  sit  down 
in  the  kingdom  of  God. 

*  And,  behold,  there  are  last  which  shall  be  first,  and  there 
are  first  which  shall  be  last.' 

This  clearly  points  to  the  consciousness  of  spirits  in 
Hades,  and  to  the  retention  of  the  memory  of  the  life 
on  earth. 

'  And  I  say  unto  you,  That  many  shall  come  from  the  east 
and  west,  and  shall  sit  down  with  Abraham,  and  Isaac,  and  r^r  ,.     ■•• 
Jacob,  in  the  kingdom  of  heaven.  J     ^^    'Vin.  i  , 

'But  the  chidren  of  the  kingdom  shall  be  cast  out  into  j  L^j^g  ^^^^  28 
outer    darkness  :    there    shall    be    weeping    and    gnashing    of 
teeth.' 

While  the  words  "weeping  and  gnashing  of  teeth" 
are  admitted  to  be  naturally  connected  with  "  the 
misery  of  those  who  are  excluded  from  the  joy  and 
blessedness  of  the  completed  kingdom,  and  that  is, 
doubtless,  what  they  ultimately  point  to,"  it  is  held 
that  they  may  also  refer  to  "  the  children  of  the  king- 
dom"— i.e.,  the  Israelites — being  left  "in  the  'outer 
darkness  '  when  they  were  self-excluded  from  fellow- 
ship with  that  Church — the  Church  of  Christ — and  its 
work  among  the  nations."^ 

^  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 


32 


The  After  Life 


This  is  one  of  the  many  terms  used  in  connection 
with  the  final  lot  of  unrepentant  sinners. 


Matt.  X.  24. 

Luke  vi.  40. 

John  xiii.  16. 

John  XV.  20. 

*  R.V.  every 
one  when 
~  he  is  per- 
fected. 


'  The  disciple  is  not  above  Ms  Master,  nor  the  servant  above 
his  Lord '  (Matthew). 

'  The  disciple  is  not  above  his  master  :  but  every  one  that 
is  perfect*  shall  be  as  his  Master '  (Luke). 


Matt.  X 
Luke  xii 
*  R.V.  Ge 
henna. 

Jas.  iv.  12. 


Matt. 
31. 


The  passage  in  Luke  may  be  held  to  point  to  the 
disciple  going  to  Hades,  as  his  Master  would  go,  and 
there  preaching  the  good  tidings. 

The  more  common  interpretation  is  that  the  dis- 
ciple, like  his  Master,  should  teach  and  not  judge. 

:.  28.    "^ 

i.  4,  5 .  (_  '  And  fear  not  them  which  kill  the  body,  but  are  not  able 
j  to  kill  the  soul :  but  rather  fear  Him.  which  is  able  to  destroy 
J  both  soul  and  body  in  hell.'* 

In  James  we  read  :  '  There  is  one  Ivawgiver,  who  is 
able  to  save  and  to  destroy.' 

I  have  found  nearly  one  hundred  different  terms 
used  as  types  of  the  final  place  of  destruction  of  un- 
repentant sinners,  and  the  above  is  the  only  occasion, 
on  which  Gehenna  was  so  used.  On  other  occasions, 
Gehenna,  or  the  Valley  of  Hinnom,  was  pointed  to  as 
the  place  where  the  dead  body  might  be  thrown  after 
death,  as  a  punishment  inflicted  by  a  court  of  law. 

The  "  soul  "  is  the  "life,"  and  this  distinctly  teaches 
that  man  is  not  immortal  by  nature,  but  God  has  the 
power  to  destroy  both  the  "  life  "  and  the  spirit  body  of 
all  unrepentant  sinners  at  the  Final  Judgment  on  the 
Last  Day. 

'  Are  not  two  sparrows  sold  for  a  farthing  ?  and  one  of  them 
shall  not  fall  on  the  ground  without  your  Father. 
'  But  the  very  hairs  of  your  head  are  all  numbered. 
'  Fear  ye  not,  therefore,  ye  are  of  more  value  than  many 


x.  29- 


Matt,  xi.  28- 
30. 


sparrows. 
'  Come 


that  labour  and  are  heavy  laden. 


unto  Me  all  ye 
and  I  will  give  you  rest. 

'  Take  My  yoke  upon  you,  and  learn  of  Me  ;  for  I  am  meek 
and  lowly  in  heart :  and  ye  shall  find  rest  unto  your  souls. 

'  For  My  yoke  is  easy,  and  My  burden  is  light.' 


The   Teaching  of  Jestts  about  Hades        2)Z 


'  For  God  so  loved  the  world,  that  He  gave  His  only  be-   John  iii.   i6, 
gotten    Son,    that    whosoever    believeth    in    Him    should    not        17. 
perish,  but  have  everlasting  life.  *  R.V.    eter- 

'  For  God  sent  not  His  Son  into  the  world  to  condemn  the  nal  life, 

world  :  but  that  the  world  through  Him  might  be  saved.' 

How  is  it  possible  to  believe  that  Jesus  left  the  above 
loving  and  gracious  messages  to  men  of  all  nations,  and 
of  all  times,  but,  nevertheless,  daily  sentences  to 
immediate,  never-ending  torments  in  material  flames 
all  those  whose  spirits  leave  their  earthly  envelopes 
without  coming  to  Him,  although  many  of  them  never 
heard  of  Him  ? 

This  is,  however,  the  teaching  of  the  Church  of 
Rome  of  to-day,  and  it  was  taught  by  the  two  books 
of  Homilies  in  1547  ^'^'^  ^S^S- 

I  declare,  in  spite  of  this,  that  the  sentence  is  so  an- 
tagonistic to  the  message  that  it  cannot  be  pronounced 
by  Jesus. 

Again,  how  is  it  possible  to  believe  that  Jesus  said  : 

[Matt.  xix.  14. 
'Suffer  little  children,  and  forbid  them  not,  to  come  unto)  Mark  x.  14. 
Me  :  for  of  such  is  the  kingdom  of  heaven,'  1  Luke      xviii. 

I     16. 

and,  at  the  same  time,  to  credit  the  doctrine  that  the 
spirit  of  every  child  dying  unbaptized  is  committed  to 
the  said  flames  ? 

Still,  this  is  taught  to-day,  I  know,  by  some  of  the 
country  clergy  of  England. 

I  say  this  teaching  is  not  only  false,  but  it  is  disloyal 
to  God,  and  cruel  to  simple  human  beings,  who  think 
the  minister  in  the  pulpit  must  know  the  truth. 

The  inference  to  be  drawn  from  Scripture  is  that 
God's  love  for  every  human  spirit  does  not  cease  when 
it  quits  this  earth,  but  follows  it  into  the  Intermediate 
State,  and  continues  until  the  Last  Day. 

'  He  that  receiveth  you  receiveth  Me,  and  he  that  receiveth 
Me  receiveth  Him  that  sent  Me.  TMatt    x    40- 

'  He  that  receiveth  a  prophet  in  the  name  of  a  prophet  shallj       .^ ' 
receive  a  prophet's  reward  ;  and  he  that  receiveth  a  righteous  I  Mark  ix.  41. 
man  in  the  name  of  a  righteous  man  shall  receive  a  righteous 
man's  reward. 

3 


34 


The  After  Life 


Matt.  xii.  xi 

21. 


Matt.  xii. 

32. 
Mark  iii. 

29. 
Luke  xii. 
I  John  V. 


31, 
28, 

10. 
16. 


*  And  whosoever  shall  give  to  drink  unto  one  of  these  little 
ones  a  cup  of  cold  ivater  only  in  the  name  of  a  disciple,  verily 
I  say  unto  you,  he  shall  in  no  wise  lose  his  reward.' 

This  reward  may  consist  of  admission  to  the  happiest 
sphere  of  Hades,  which  is  called  Paradise. 

'  Behold  My  servant,  whom  I  have  chosen  ;  my  beloved,  in 
whom  My  soul  is  well  pleased  :  I  will  put  my  spirit  upon  him, 
and  he  shall  shew  judgment  to  the  Gentiles. 

'  He  shall  not  strive,  nor  cry  ;  neither  shall  any  man  hear  his 
voice  in  the  streets. 

'  A  bruised  reed  shall  he  not  break,  and  smoking  flax  shall 
he  not  quench,  till  he  send  forth  judgment  unto  victory. 

'  And  in  his  name  shall  the  Gentiles  trust.' 

In  quoting  this  passage  I  am  supported  by  Bishop 
Ellicott's  "  Commentary,"  which  says :  "What  is  implied 
is  that  this  tender  compassion  was  to  characterize  the 
whole  work  of  the  Christ  until  the  time  of  final  judgment 
should  arrive,  and  truth  should  at  last  prevail." 

I  have  put  in  italics  the  sentence  which  teaches  that 
the  attempt  to  save  sinners  will  be  continued  in  the 
Intermediate  State;  even  a  "bruised  reed,"  "which  is 
the  type  of  one  broken  by  the  weight  of  sorrow,  or  care, 
or  sin,"  will  not  fail  to  receive  the  most  gentle  assistance 
to  enable  it  to  recover  itself. 

'  Wherefore  I  say  unto  you.  All  manner  of  sin  and  blasphemy 
shall  be  forgiven  unto  men  :  but  the  blasphemy  against  the 
Holy  Ghost  shall  not  be  forgiven  unto  men. 

'  And  whosoever  speaketh  a  word  against  the  Son  of  man,, 
it  shall  be  forgiven  him  :  but  whosoever  speaketh  against  the 
Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in  this  world, 
neither  in  the  world  to  come.' 

"  Our  Lord's  words,  it  may  be  noted,  clearly  imply 
that  some  sins  wait  for  their  full  forgiveness,  the  entire 
cancelling  of  the  past,  till  the  time  of  that  '  age  to 
come  '  which  shall  witness  the  great  and  final  Advent. 
Does  this  imply  that  repentance,  and  therefore  pardon, 
may  come  in  the  state  that  follows  death  ?  We  know 
not,  and  ask  questions  that  we  cannot  answer  ;  but  the 
words  at  least  check  the  harsh,  dogmatic  answer  in 
the  negative.  If  one  sin  only  is  thus  excluded  from 
forgiveness   in   that   *  coming  age,'   other  sins  cannot 


The  Teaching  of  Jesus  about  Hades        35 


stand  on  the  same  level,  and  the  darkness  behind  the 
veil  is  lit  up  with  at  least  a  gleam  of  hope."^ 

I  hold  that  this  passage,  when  read  with  other 
passages  from  the  Gospels  which  I  have  collected, 
makes  it  clear  that  repentance,  at  any  time  before  the 
Last  Day,  will  be  followed  by  forgiveness,  in  the 
Intermediate  State. 

'  Then  certain  of  the  scribes  and  of  the  Pharisees  answered, 
saying,  Master,  we  would  see  a  sign  from  Thee. 

'  But  He  answered  and  said  unto  them,  An  evil  and  adul- 
terous generation  seeketh  after  a  sign  ;  and  there  shall  no  sign 
be  given  to  it,  but  the  sign  of  the  prophet  Jonas  : 

'  For  as  Jonas  was  three  days  and  three  nights  in  the  whale's 
belly  ;  so  shall  the  Son  of  man  be  three  days  and  three  nights 
in  the  heart  of  the  earth.' 

"  The  purely  chronological  difficulty  is  explained  by 
the  common  mode  of  speech  among  the  Jews,  according 
to  which,  any  part  of  a  day,  though  it  were  but  a  single 
hour,  was  for  legal  purposes  considered  as  a  whole. "^ 

'  Again,  the  kingdom  of  heaven  is  like  unto  a  net,  that 
was  cast  into  the  sea,  and  gathered  of  every  kind  : 

'  Which,  when  it  was  full,  they  drew  to  shore,  and  sat 
down,  and  gathered  the  good  into  vessels,  but  cast  the  bad 
away. 

'  So  shall  it  be  at  the  end  of  the  world  :  the  angels  shall 
come  forth,  and  sever  the  wicked  from  among  the  just. 

'  And  shall  cast  them  into  the  furnace  of  fire  :  there  shall  be 
wailing  and  gnashing  of  teeth.' 

Bishop  Ellicott's  "  Commentary  "  points  out  that  "  in 
the  actual  work  of  the  kingdom  the  very  casting  of 
the  net  may  change,  and  is  meant  to  change,  the  nature 
of  the  fish  that  are  taken  in  its  meshes,  and,  therefore, 
that  those  that  remain  '  bad '  are  so  in  the  end  by 
the  result  of  their  own  will." 

The  above  passage  contains  three  of  the  hundred 
terms  used  in  the  New  Testament  as  types  of  the  final 
destruction  of  unrepentant  sinners,  viz.  : 

1.  Being  cast  away  like  bad  fish. 

2.  Being  cast  into  the  furnace  of  fire. 

3.  Where  there  is  wailing  and  gnashing  of  teeth. 

Commentary."     (Cassell  and  Co,) 


fMatt.  vi.  14, 
IS,  xii.  18- 
21,      xviii. 

21,  22,  xxi. 

22,  vii.  7. 
Luke  XV.  3-7, 
John    i.    29, 

iii.    16,  17, 

xii.  32. 
Matt.  xii.  38- 

40. 
Matt.  xvi.  4. 
Jonah  i.  17. 


I   Sam.   XXX. 
12,  13- 

Matt.  xiii.  47- 
50. 


^  Bishop  Ellicott's 
2  Ihid. 


3—2 


3^  The  After  Life 

Matt.  XVI.  i8-        '  And  I  say  also  unto  thee,  That  thou  art  Peter,  and  upon 
^  ^-  this  rock  I  will  build  My  church  ;  and  the  gates  of  hell  shall 

•Jl'  J  not  prevail  against  it. 

'  And  I  will  give  unto  thee  the  keys  of  the  kingdom  of  heaven : 
and  whatsoever  thou  shalt  bind  on  earth  shall  be  bound  in 
heaven  :  and  whatsoever  thou  shalt  loose  on  earth  shall  be 
loosed  in  heaven. 

'  Then  charged  He  His  disciples  that  they  should  tell  no 
man  that  He  was  Jesus  the  Christ.' 

The  promise  here  made  to  Peter,  beginning  with  the 
words,  "  and  whatsoever  thou  shalt  bind  on  earth,"  was 
Mat^t.  xviii.  afterwards  "  extended  not  only  to  the  other  Apostles, 
but  to  the  whole  society  of  which  they  were  the  repre- 
sentatives. ...  It  was  binding  or  loosing,  directly  as 
interpreting  the  Law,  only  secondarily^  and  indirectly 
as  punishing  or  pardoning. "^ 

The  power  that  was  given  to  the  Apostles  at  the 
appearance  of  Jesus  after  His  crucifixion  is  "  immedi- 
ately connected  with  the  representative  character  of 
the  disciples  as  Apostles  sent  by  Christ,  as  He  was  Him- 
self sent  by  His  Father,  and  its  validity  is  dependent 
upon  their  reception  of  the  Holy  Ghost,  by  whom  Christ 
Himself  is  present  in  them."^ 

John  XX.  21-        '  Then  said  Jesus  to  them  again,  Peace  be  unto  you  :  as 
23-  My  Father  hath  sent  Me,  even  so  I  send  you. 

'  And  when  He  had  said  this,  He  breathed  on  them,  and  saith 
unto  them,  Receive  ye  the  Holy  Ghost : 

'  Whose  soever  sins  ye  remit,  they  are  remitted  unto  them  ; 
and  whose  soever  sins  ye  retain,  they  are  retained.' 

"  God  has  promised  forgiveness  wherever  there  is 
repentance.  ...  It  results  from  every  declaration  of 
forgiveness  made  in  the  name  of  the  Father  through 
Jesus  Christ,  that  hearts  which  in  penitence  accept  it 
receive  remission  of  their  sins,  and  that  the  hardness 
of  the  hearts  which  wilfully  reject  it  is  by  their  rejection 
increased,  and  the  very  words  by  which  their  sins  would 
be  remitted  become  the  words  by  which  they  are 
retained.  "2 

1  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 

2  Ibid.  3  7^^-^. 


The  Teaching  of  Jesus  about  Hades        2>7 

With  regard  to  the  passage  on  which  the  claims  of 
the  Church  of  Rome  are  founded — 

'  And  Jesus  answered  and  said  unto  him,  Blessed  art  thou,   Matt.  xvi.  17- 
Simon  Bar-jona  :  for  flesh  and  blood  hath  not  revealed  it  unto        ^9- 
thee,  but  My  Father  which  is  in  heaven. 

'  And  I  say  also  unto  thee,  That  thou  art  Peter,  and  upon 
this  rock  I  will  build  My  church ;  and  the  gates  of  hell*  shall    *  R.v. 
not  prevail  against  it.  Hades, 

'  And  I  will  give  unto  thee  the  keys  of  the  kingdom  of 
heaven  :  and  whatsoever  thou  shalt  bind  on  earth  shall  be 
bound  in  heaven  :  and  whatsoever  thou  shalt  loose  on  earth 
shall  be  loosed  in  heaven — ■' 

it  is  said  :  "  (i)  that  it  is  at  least  doubtful  .  .  .  whether 
the  man  Peter  was  the  rock  on  which  the  Church  was 
to  be  built ;  (2)  that  it  is  doubtful  .  .  .  whether  Peter 
was  ever  in  any  real  sense  Bishop  of  the  Church  of 
Rome,  or  in  any  way  connected  with  its  foundation  ; 
(3)  that  there  is  not  a  syllable  pointing  to  the  trans- 
mission of  the  power  conferred  on  him  to  his  successors 
in  that  supposed  episcopate  ;  (4)  ...  the  power  was 
not  given  to  him  alone,  but  equally  to  all  the  disciples  ; 
(5)  that  the  power  of  the  keys,  no  less  than  that  of 
*  binding  '  and  '  loosing,'  was  not  sacerdotal,  but 
belonged  to  the  office  of  a  scribe  or  teacher."^ 

'  And  after  six  days  Jesus  taketh  Peter,  James,  and  John  TMatt.  xvii.  i- 
his  brother,   and  bringeth  them  up  into   an  high  mountain        3. 
apart.  i  Mark  ix.  2-4. 

'  And  was  transfigured  before  them  :  and  His  face  did  shine  j  Luke  ix.  30, 
as  the  sun,  and  His  raiment  was  white  as  the  light.  I     31- 

'  And,  behold,  there  appeared  unto  them  Moses  and  Elias*    *  R.V. 
talking  with  Him.'  Elijah. 

Peter  was  one  of  the  three  disciples  who  were  present 
at  this  time,  and  he  afterwards  wrote  : 

'  For  we  have  not  followed  cunningly  devised  fables,  when    2  Pet.  i.  16. 
we  made  known  unto  you  the  power  and  coming  of  our  Lord 
Jesus  Christ,  but  were  eye-witnesses  of  His  majesty.' 

The  appearance  of  Moses  and  Elijah  teaches  us 
several  things. 

In  the  first  place,  it  is  clear  that  they  were  still  in 
the  Intermediate  State. 

^  Bishop  Ellicott's  "  Commentary."     (Cassell  and  Co.) 


3^ 


The  After  Life 


They  appeared  in  their  spirit-bodies,  which  re- 
sembled their  appearance  while  on  earth. 

They  were  conscious,  were  able  to  converse  with 
Jesus,  and,  according  to  Luke,  knew  what  was  about 
to  take  place  in  Jerusalem. 

Matt.  xviii.\  '  Then  came  Peter  to  Him,  and  said,  Lord,  how  oft  shall 
21,  22,  vi.  my  brother  sin  against  me,  and  I  forgive  him  ?  till  seven 
H-  y. times  ? 

'  Jesus  saith  imto  him,  I  say  not  unto  thee,  Until  seven 
times  :  but.  Until  seventy  times  seven.' 


25. 


Mark  xi. 

26. 

Luke  xvii.  4., 


Amos  i.  3. 


Matt,     xviii. 

33-35.     vi. 

15- 
Mark  xi.  26. 


Matt. 
26. 

v. 

25. 

Matt. 

26. 

Mark 

xix 

X. 

23- 
23- 

27. 
Luke 

xviii 

24- 

27. 

"  Seven  "  was  the  sacred  number,  and  in  going  so  far 
beyond  the  "  three  transgressions  and  for  four"  of  the 
Old  Testament,  Peter  no  doubt  thought  he  had  reached 
the  limit. 

The  answer  of  Jesus  showed  that,  so  long  as  a  sinner 
truly  repents,  the  forgiveness  of  God  has  no  limit. 

'  Shouldest  not  thou  also  have  had  compassion  on  thy 
fellowservant,  even  as  I  had  pity  on  thee  ? 

'  And  his  lord  was  wroth,  and  delivered  him  to  the  tor- 
mentors, till  he  should  pay  all  that  was  due  unto  him. 

'  So  likewise  shall  My  heavenly  Father  do  also  unto  you, 
if  ye  from  your  hearts  forgive  not  every  one  his  brother  their 
trespasses.' 

The  word  translated  "tormentors"  does  not  neces- 
sarily mean  those  who  actually  inflict  torture,  but  it  is 
applied  also  to  the  keepers  of  a  prison.^ 

The  teaching  is  the  same  as  in  a  previous  passage, 
that  recovery  from  the  unhapp}^  sphere  of  Hades  is 
most  difficult,  but  not  impossible. 

'  Then  said  Jesus  unto  His  disciples,  Verily  I  say  unto  you, 
That  a  rich  man  shall  hardly  enter  into  the  kingdom  of  heaven. 

'  And  again  I  say  unto  you,  It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle,  than  for  a  rich  man  to  enter 
into  the  kingdom  of  God. 

'  When  His  disciples  heard  it,  they  were  exceedingly  amazed, 
saying,  Who  then  can  be  saved  ? 

'  But  Jesus  beheld  them,  and  said  unto  them,  With  men  this 
is  impossible  ;  but  with  God  all  things  are  possible.' 

Bishop  Ellicott's  "  Commentary  "  says  :  "  There  is  no 
reason  to  think  that  the  comparison,  even  if  it  was  not 

^  "  Future  Retribution,"  by  Rev.  C,  A.  Row,  1887,  p.  248. 
(William  Isbister,  Limited.) 


The  Teaching  of  Jesus  about  Hades       39 

already  proverbial,  would  present  the  slightest  diffi- 
culty to  the  minds  of  the  disciples.  Like  all  such 
comparisons,  it  states  a  general  fact — the  hindrance 
which  wealth  presents  to  the  higher  growths  of  holiness 
— in  the  boldest  possible  form,  in  order  to  emphasize 
its  force,  and  leaves  out  of  sight  the  limits  and  modifica- 
tions with  which  it  has  to  be  received." 

In  Mark  we  find  an  explanatory  and  softened  state-  Mark  x.  24. 
ment :  "  How  hard  is  it  for  them  that  trust  in  riches 
to  enter  into  the  kingdom  of  God  !" 

It  is  thought  that  "  a  marginal  note,  added  by  some- 
one who  felt  as  the  disciples  felt,  has  here  found  its 
way  into  the  text." 

'  For  the  kingdom  of  heaven  is  like  unto  a  man  that  is   Matt.  xx.   i 
an  householder,  which  went  out  early  in  the  morning  to  hire        i6. 
labourers  into  his  vineyard. 

'  And  when  he  had  agreed  with  the  labourers  for  a  penny 
a  day,  he  sent  them  into  his  vineyard. 

'  And  he  went  out  about  the  third  hour,  and  saw  others 
standing  idle  in  the  market-place. 

'  And  he  said  unto  them  :  Go  ye  also  into  the  vineyard,  and 
whatsoever  is  right  I  will  give  you.  And  they  went  their 
way. 

'  Again  he  went  out  about  the  sixth  and  ninth  hour,  and  did 
likewise. 

'  And  about  the  eleventh  hour  he  went  out,  and  found  others 
standing  idle,  and  saith  unto  them,  Why  stand  ye  here  all 
the  day  idle  ? 

'  They  say  unto  him.  Because  no  man  hath  hired  us.  He 
saith  unto  them,  Go  ye  also  into  the  vineyard  ;  and  whatsoever 
is  right,  that  shall  ye  receive. 

'  So  when  even  was  come,  the  lord  of  the  vineyard  saith  unto 
his  steward.  Call  the  labourers,  and  give  them  their  hire, 
beginning  from  the  last  unto  the  first. 

'  And  when  they  came  that  were  hired  about  the  eleventh 
hour,  they  received  every  man  a  penny. 

'  But  when  the  first  came,  they  supposed  that  they  should 
have  received  more  ;  and  they  likewise  received  every  man  a 
penny. 

'  And  when  they  had  received  it,  they  murmured  against 
the  good  man  of  the  house. 

'  Saying,  These  last  have  wrought  hut  one  hour,  and  thou 
hast  made  them  equal  unto  us,  which  have  borne  the  burden 
and  heat  of  the  day. 

'  But  he  answered  one  of  them,  and  said.  Friend,  I  do  thee 
no  wrong  :  didst  not  thou  agree  with  me  for  a  penny  ? 

'  Take  that  thine  is,  and  go  thy  way  :  I  will  give  unto  this 
last,  even  as  unto  thee. 


40 


The  After  Life 


*  R.V.       the 

last  sen- 
tence is 
omitted. 


Luke 
43- 


'  Is  it  not  lawful  for  me  to  do  what  I  will  with  mine  own  ? 
Is  thine  eye  evil,  because  I  am  good  ? 

'  So  the  last  shall  be  first,  and  the  first  last :  for  many  be 
called,  but  few  chosen.'* 


"The  labourers  in  the  vineyard,  who  did  their  work, 
and  bore  the  burden  and  heat  of  the  day,  did  not  alto- 
gether lose  their  reward  because  they  murmured  against 
the  larger  generosity,  the  considerate  equity,  of  the  lord 
of  the  vineyard."^ 

In  Bishop  Ellicott's  "  Commentary  "  I  find  under  the 
words,  "  So  the  last  shall  be  first."  "  This,  then,  is  the 
great  lesson  of  the  parable,  and  it  answers  at  once  the 
question  whether  we  are  to  see  in  it  the  doctrine  of  an 
absolute  equality  in  the  blessedness  of  the  life  to  come. 
There,  also,  there  will  be  some  first,  some  last,  but  the 
difference  of  degree  will  depend,  not  on  the  duration 
of  service,  nor  even  on  the  amount  of  work  done,  but 
on  the  character  and  temper  of  the  worker  ;  and  ":  "  No 
disciple  who  had  entered  into  his  Master's  spirit  would 
xxiii.  grudge  the  repentant  thief  his  rest  in  Paradise.  No 
consistent  Christian  thinks  that  he  ought  to  have  som.e 
special  reward  because  he  sees  a  death-bed  repentance 
crowned  by  a  peace,  the  foretaste  of  eternal  life,  as  full 
and  assured  as  his  own." 


Matt.  xxi.  22, 

vii.  7. 
Mark  xi.  24. 
Luke    xi.    9- 

13- 


Matt.  xxii. 
14. 


'  And  all  things,  whatsoever  ye  shall  ask  in  prayer,  believing, 
ye  shall  receive.' 

This  passage,  again,  shows  the  unlimited  love  of  God, 
and  His  readiness  to  forgive  if  only  asked  to  do  so. 

'  And  Jesus  answered  and  spake  unto  them  again  by 
parables,  and  said  : 

'  The  kingdom  of  heaven  is  like  unto  a  certain  king,  which 
made  a  marriage  for  his  son. 

'  And  sent  forth  his  servants  to  call  them  that  were  bidden 
to  the  wedding  :  and  they  would  not  come. 

'  Again,  he  sent  forth  other  servants,  saying,  Tell  them 
which  are  bidden,  Behold,  I  have  prepared  my  dinner  :  my 
oxen  and  my  fathngs  are  killed,  and  all  things  are.  ready  : 
come  unto  the  marriage. 


1  "  The  Spirits  in  Prison,"  by  Dean  E.  H.  Plumptre,  D.D., 
1884,  p.  62.     (William  Isbister,  Limited.) 


The   Teaching  of  Jesus  about  Hades       41 

'  But  they  made  light  of  it,  and  went  their  ways,  one  to  his 
farm,  another  to  his  merchandise  : 

'  And  the  remnant  took  his  servants,  and  entreated  them 
spitefully,  and  slew  them. 

'  But  when  the  king  heard  thereof,  he  was  wroth  :  and  he 
sent  forth  his  armies,  and  destroyed  those  murderers,  and 
burned  up  their  city. 

'  Then  saith  he  to  his  servants.  The  wedding  is  ready, 
but  they  which  were  bidden  were  not  worthy. 

'  Go  ye  therefore  into  the  highways,  and  as  many  as  ye  shall 
find,  bid  to  the  marriage. 

'  So  those  servants  went  out  into  the  highways,  and 
gathered  together  all  as  many  as  they  found,  both  bad  and 
good  :  and  the  wedding  was  furnished  with  guests. 

'  And  when  the  king  came  in  to  see  the  guests,  he  saw 
there  a  man  which  had  not  on  a  wedding  garment : 

'  And  he  saith  unto  him,  Friend,  how  camest  thou  in  hither 
not  having  a  wedding  garment  ?     And  he  was  speechless. 

'  Then  said  the  king  to  the  servants.  Bind  him  hand  and 
foot,  and  take  him  away,  and  cast  him  into  outer  darkness  ; 
there  shall  be  weeping  and  gnashing  of  teeth. 

'  For  many  are  called,  but  few  are  chosen.' 

"  It  is  not  said  even  of  the  man  that  had  not  on  a 
wedding  garment  that  the  door  which  was  shut  upon 
him  would  never  again  be  opened,  and  that  he  was  to 
be  left  for  ever  in  the  outer  darkness.  The  terms  of 
the  parable  would  be  satisfied  by  his  exclusion  from 
the  joy  and  triumph  symbolized  by  the  first  resurrec-  Rev.  xx.  6. 
tion.  If  admitted  at  all,  it  must  be  after  a  long  dis- 
cipline of  suffering,  and  under  the  eternal  conditions 
that  there  must  be  a  wedding  garment. i" 

If  this  parable  refers  to  any  time  before  the  Last 
Day,  I  certainly  agree  with  Dean  Plumptre.  The  order 
of  the  king,  however,  is  that  the  man,  "  who  had  not  on 
a  wedding  garment,"  should  be  bound  and  cast  into 
"  outer  darkness,"  which  is  one  of  the  hundred  terms 
used  in  the  New  Testament  as  types  of  the  place  of 
the  final  destruction  of  unrepentant  sinners. 


'  For  in  the  resurrection  they  neither  marry,  nor  are  given 
in  marriage,  but  are  as  the  angels  of  God  in  heaven. 

'  But  as  touching  the  resurrection  of  the  dead,  have  ye  not 
read  that  which  was  spoken  unto  you  by  God,  saying. 


Matt.      xxii. 

30-32. 
Mark  xii.  25- 

27. 
Luke  XX.  34- 

38. 


^   "  The  Spirits  in  Prison,"  by  Dean  E.  H.  Plumptre,  D.D., 
1884,  p.  62.     (William  Isbister,  Limited.) 


42  The  After  Life 

'  I  am  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob  ?  God  is  not  the  God  of  the  dead,  but  of  the 
hving,' 

We  are  told  here  one  feature  of  the  Kfe  in  heaven — 
that  there  will  be  no  marriage  ;  but  nothing  is  said 
about  individual  recognition,  which  would  seem  to  be 
probable  if  the  appearances  of  spirits  in  spirit-bodies, 
which  I  have  collected  in  my  Introduction,  are  con- 
sidered. 

The  expression  "  /  amP  not  "  /  was^^  the  God  of 
Abraham,  the  God  of  Isaac,  and  the  God  of  Jacob, 
shows  that  these  three  men  were  still  alive  in  the 
Intermediate  State,  and  conscious. 

Matt.  xxiv.  '  Watch  therefore  :  for  ye  know  not  what  hour  your  Lord 
42-51.  doth  come. 

'  But  know  this,  that  if  the  good  man  of  the  house  had 
known  in  what  watch  the  thief  would  come,  he  would  have 
watched,  and  would  not  have  suffered  his  house  to  be  broken 
up. 

'  Therefore  be  ye  also  ready  ;  for  in  such  an  hour  as  ye  think 
not  the  Son  of  man  cometh. 

'  Who  then  is  a  faithful  and  wise  servant,  whom  his  lord 
hath  made  ruler  over  his  household,  to  give  them  meat  in 
due  season  ? 

'  Blessed  is  that  servant,  whom  his  lord  when  he  cometh 
shall  find  so  doing. 

'  Verily  I  say  unto  you.  That  he  shall  make  him  ruler  over 
all  his  goods. 

'  But  and  if  that  evil  servant  shall  say  in  his  heart.  My  lord 
delayeth  his  coming  ; 

'  And  shall  begin  to  smite  his  fellow-servants,  and  to  eat 
and  drink  with  tlie  drunken  ; 

'  The  lord  of  that  servant  shall  come  in  a  day  when  he 
looketh  not  for  him,  and  in  an  hour  that  he  is  not  aware  of. 

'  And  shall  cut  him  asunder,  and  appoint  him  his  portion 
with  the  hypocrites  :  there  shall  be  weeping  and  gnashing 
of  teeth.' 

"  The  words  '  He  shall  make  him  ruler  '  are  note- 
worthy as  among  the  indications  that  the  work  of  the 
faithful  servant  does  not  cease,  either  after  his  own 
removal  from  his  earthly  labour,  or  even  after  the  final 
consummation  of  the  kingdom.  Over  and  above  the 
joy  of  the  beatific  vision,  or  what  is  figured  to  us  as  the 
peace  of  Paradise,  there  will  still  be  a  work  to  be  done 


The  Teaching  of  Jesus  about  Hades       43 

analogous  to  that  which  has  been  the  man's  training 
here,  and  in  it  there  will  be  scope  for  all  the  faculties 
and  energies  that  have  been  thus  disciplined  and  de- 
veloped."^ 

"  Cut  him  asunder"  is  an  Eastern  form  ol  punishment, 
and  this  expression  is  one  of  nearly  one  hundred 
different  terms  used  in  the  New  Testament  as  types  of 
the  final  punishment  of  unrepentant  sinners  at  the 
Last  Day. 

'  Then  shall  the  kingdom,  of  heaven  be  likened  unto  ten  Matt,  xxv, 
virgins,  which  took  their  lamps,  and  went  forth  to  meet  the        i-i3- 
bridegroom. 

'  And  five  of  them  were  wise,  and  five  were  foolish. 

'  They  that  were  foolish  took  their  lamps,  and  took  no  oil 
with  them  : 

'  But  the  wise  took  oil  in  their  vessels  with  their  lamps. 

'  While  the  bridegroom  tarried,  they  all  slumbered  and 
slept. 

'  And  at  midnight  there  was  a  cry  made,  Behold,  the 
bridegroom  cometh  ;  go  ye  out  to  meet  him. 

'  Then  all  those  virgins  arose,  and  trimmed  their  lamps. 

'  And  the  foolish  said  unto  the  wise.  Give  us  of  your  oil  ;    *  R.V.       are 
for  our  lamps  are  gone  out.*  going  out. 

'  But  the  wise  answered,  saying,  'Not  so;  lest  there  be  not 
enough  for  us  and  you  :  but  go  ye  rather  to  them  that  sell,  and 
buy  for  yourselves. 

'  And  while  they  went  to  buy,  the  bridegroom  came  ;  and 
they  that  were  ready  went  in  with  him  to  the  marriage  :  and 
the  door  was  shut. 

'  Afterward  came  also  the  other  virgins,  saying.  Lord, 
Lord,  open  to  us. 

'  But  he  answered  and  said,  Verily  I  say  unto  you,  I  know 
you  not. 

'  Watch  therefore,  for  ye  know  neither  the  day  nor  the  hour 
wherein  the  Son  of  man  cometh.' 

"  It  is  not  said  even  of  the  foolish  virgins  that  the 
door  which  was  shut  upon  them  would  never  again  be 
opened,  and  that  they  were  to  be  left  for  ever  in  the  outer 
darkness.  The  terms  of  the  parable  would  be  satisfied 
by  their  exclusion  from  the  joy  and  triumph  symbol- 
ized by  the  first  resurrection.  If  admitted  at  all,  it  ^^v.  xx.  6. 
must  be  after  a  long  discipline  of  suffering,  and  under 
the  eternal  conditions  that  there  must  be  the  burning 

^  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 


44  The  After  Life 


lamp  ;  that  there  is  no  heaven  possible  without  holi- 
ness."^ 

(See  my  remarks  on  Matt.  xxii.  1-14.) 

Matt.  XXV.  '  For  the  kingdom  of  heaven  is  as  a  man  travelling  into  a 
14-30.  far  country,  who  called  his  own  servants,  and  delivered  unto 

them  his  goods. 

'  And  unto  one  he  gave  five  talents,  to  another  two,  and  to 
another  one  ;  to  every  man  according  to  his  several  ability  ; 
and  straightway  took  his  journey. 

'  Then  he  that  had  received  the  five  talents  went  and  traded 
with  the  same,  and  made  them  other  five  talents. 

'  And  likewise  he  that  had  received  two,  he  also  gained 
other  two. 

'  But  he  that  had  received  one  went  and  digged  in  the 
earth,  and  hid  his  lord's  money. 

'  After  a  long  time  the  lord  of  those  servants  cometh,  and 
reckoneth  with  them. 

'  And  so  he  that  had  received  five  talents  came  and  brought 
other  five  talents,  saying.  Lord,  thou  deliveredst  unto  me  five 
talents  :  behold,  I  have  gained  beside  them  five  talents  more. 

'  His  lord  said  unto  him,  Well  done,  thovi  good  and  faithful 
servant  :  thou  hast  been  faithful  over  a  few  things,  I  will 
make  thee  ruler  over  many  things  :  enter  thou  into  the  joy 
of  thy  lord. 

'  He  also  that  had  received  two  talents  came  and  said.  Lord, 
thou  deliveredst  unto  me  two  talents  :  behold,  I  have  gained 
two  other  talents  beside  them. 

'  His  lord  said  unto  him.  Well  done,  good  and  faithful 
servant  ;  thou  hast  been  faithful  over  a  few  things,  I  will  make 
thee  ruler  over  many  things  :  enter  thou  into  the  joy  of  thy 
lord. 

'  Then  he  which  had  received  the  one  talent  came  and 
said.  Lord,  I  knew  thee  that  thou  art  an  hard  man,  reaping 
where  thou  hast  not  sown,  and  gathering  where  thou  hast  not 
strawed  : 

'  And  I  was  afraid,  and  went  and  hid  thy  talent  in  the  earth  : 
lo,  there  thou  hast  that  is  thine. 

'  His  lord  answered  and  said  unto  him,  Thou  wicked  and 
slothful  servant,  thou  knewest  that  I  reap  where  I  sowed  not, 
and  gather  where  I  have  not  strawed  : 

'  Thou  oughtest  therefore  to  have  put  my  money  to  the 
exchangers,  and  then  at  my  coming  I  should  have  received 
mine  own  with  usury. 

'  Take  therefore  the  talent  from  him,  and  give  it  unto  him 
which  hath  ten  talents. 

'  For  unto  every  one  that  hath  shall  be  given,  and  he  shall 
have  abundance  :  but  from  him  that  hath  not  shall  be  taken 
away  even  that  which  he  hath. 

'  And  cast  ye  the  unprofitable  servant  into  outer  darkness  : 
there  shall  be  weeping  and  gnashing  of  teeth.' 

*-  "  The  Spirits  in  Prison,"  by  Dean  E.  H.  Plumptre,  D.D., 
1884,  pp.  62,  63.     (William  Isbister,  Limited.) 


The   Teaching  of  Jesus  about  Hades        45 

"  Here  again,  as  in  chapter  xxiv.  47,  we  have  a 
ghmpse  given  us  into  the  future  that  hes  behind  the 
veil.  So  far  as  the  Parable  brings  before  us  promi- 
nently either  the  final  judgment  or  that  which  follows 
upon  each  man's  death,  we  see  that  the  reward  of  faith- 
ful work  lies  not  in  rest  only,  but  in  enlarged  activity. 
The  world  to  come  is  thus  connected  by  a  law  of  con- 
tinuity with  that  in  which  we  live  ;  and  those  who  have 
so  used  their  '  talents  '  as  to  turn  many  to  righteous- 
ness may  find  new  spheres  of  action,  beyond  all  our 
dreams,  in  that  world  in  which  the  ties  of  brotherhood 
that  have  been  formed  on  earth  are  not  extinguished, 
but,  so  we  may  reverently  believe,  multiplied  and 
strengthened. "1 

'  When  the  Son  of  man  shall  come  in  His  glory,   and  all   Matt.      xxv. 
the  holy  angels  with  Him,  then  shall  He  sit  upon  the  throne        31-46. 
of  His  glory  : 

'  And  before  Him  shall  be  gathered  all  nations  :  and  He 
shall  separate  them  one  from  another,  as  a  shepherd  divideth 
Ms  sheep  from  the  goats  : 

'  And  He  shall  set  the  sheep  on  His  right  hand,  but  the  goats 
on  the  left. 

'  Then  shall  the  King  say  unto  them  on  His  right  hand, 
Come,  ye  blessed  of  My  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  Avorld  : 

'  For  I  was  an  hungred,  and  ye  gave  Me  meat  :  I  was  thirsty, 
and  ye  gave  Me  drink  :  I  was  a  stranger,  and  ye  took  me  in  : 

'  Naked,  and  ye  clothed  Me  :  I  was  sick,  and  ye  visited  Me  : 
I  was  in  prison,  and  ye  came  unto  me. 

'  Then  shall  the  righteous  answer  Him,  saying,  Lord,  when 
saw  we  Thee  an  hungred,  and  fed  Thee  ?  or  thirsty,  and  gave 
Thee  drink  ? 

'  When  saw  we  Thee  a  stranger,  and  took  Thee  in  ?  or  naked, 
and  clothed  Thee  ? 

'  Or  when  saw  we  Thee  sick,  or  in  prison,  and  came  unto 
Thee  ? 

'  And  the  King  shall  answer  and  say  unto  them,  Verily  I 
say  unto  you,  Inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  My  brethren,  ye  have  done  it  unto  Me. 

'  Then  shall  he  say  also  unto  them  on  the  left  hand,  Depart 
from  Me,  ye  cursed,  into  everlasting  fire,*  prepared  for  the    *  R-V.    eter- 
devil  and  his  angels  :  ^^^  ^^^• 

'  For  I  was  an  hungred,  and  ye  gave  Me  no  meat  :  I  was 
thirsty,  and  ye  gave  Me  no  drink  : 

'  I  was  a  stranger,  and  ye  took  Me  not  in  :  naked,  and  ye 
clothed  Me  not  :  sick,  and  in  prison,  and  ye  visited  Me  not. 

^  Bishop  EUicott's  "  Commentary."    (Cassell  and  Co.) 


46 


The  After  Life 


*  R.V.  eter- 
nal pun- 
ishment. 


Matt,   x: 
52,  S3- 


'  Then  shall  they  also  answer  Him,  saying,  Lord,  when 
saw  we  Thee  an  hungred,  or  athirst,  or  a  stranger,  or  naked, 
or  sick,  or  in  prison,  and  did  not  minister  unto  Thee  ? 

'  Then  shall  He  answer  them,  saying,  Verily  I  say  unto  you. 
Inasmuch  as  ye  did  it  not  to  one  of  the  least  of  these,  ye  did 
it  not  to  Me. 

'  And  these  shall  go  away  into  everlasting  punishment  :* 
but  the  righteous  into  life  eternal.' 

This  passage  clearly  refers  to  the  Last  Day,  and  it  is 
only  quoted  in  this  chapter  because  the  majority  of 
those  who  are  to  be  judged  must  be  spirits  waiting  in 
the  Intermediate  State,  and  it  shows  that  they  are 
conscious,  and  retain  the  memory  of  the  life  on  earth. 

'  And  the  graves  were  opened  ;  and  many  bodies  of  the 
saints  which  slept  arose, 

'  And  came  out  of  the  graves  after  His  resurrection,  and 
went  into  the  holy  city,  and  appeared  unto  many.' 

In  Bishop  Ellicott's  "  Commentary,"  attention  is 
called  to  the  fact  that  these  appearances  occurred  ajter 
our  Lord's  resurrection,  and  it  has  been  thought  that 
the  saints  referred  to  were  those  who,  believing  in 
Jesus,  had  passed  to  their  rest  before  His  crucifixion. 

The  appearances  certainly  prove  that  spirits  remain 
conscious  after  death. 


Matt,  xxviii. 

19,  20. 
Mark  xvi.  1 5 . 


'  Go  ye  therefore,  and  teach  all  nations,  baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost  : 

'  Teaching  them  to  observe  all  things  whatsoever  I  have 
commanded  you  :  and,  lo,  I  am  with  you  always,  even  unto 
the  end  of  the  world.     Amen.' 

Bishop  Ellicott's  "  Commentary  "  points  out  that  it 
is  "  interesting  that  this  full  declaration  of  the  univer- 
sality of  the  Gospel  should  be  specially  recorded  in  the 
Gospel  (Matthew)  written  .  .  .  specially  for  Jews." 

The  Gospel,  or  good  tidings,  being  intended  for  the 
whole  creation,  how  can  it  be  imagined  that  all  those 
who  have  died  without  having  heard  it  are  even  now 
undergoing  torments  in  what  is  called  "  Hell  "  ? 

When  put  in  this  way  the  idea  is  preposterous,  but 
this  was  the  doctrine  taught  until  quite  lately. 


The  Teaching  of  Jesus  about  Hades       47 


An  Intermediate  State  is  a  necessary  complement  to 
the  above  message. 

'  For  every  one  shall  be  salted  with  fire,  and  every  sacrifice j  j  ^"^  y^'  ^^' 
shall  be  salted  with  salt.'  lEzIk.xliii^24. 

It  is  explained  in  Bishop  Ellicott's  "  Commentary  " 
"  that  '  fire  '  represents  the  righteousness  of  God 
manifested  as  punishing  and  chastising — the  discipline, 
in  other  words,  of  suffering.  Of  that  discipline,  our 
Lord  says,  '  every  one '  shall  be  a  partaker.  He  shall 
thus  be  '  salted  with  fire,'  for  the  tendency  of  that  fire, 
the  aim  of  the  sufferings  which  it  represents,  is  to 
purify  and  cleanse." 

The   ritual  prescribed  that  "  salt,"  as   the   natural  Lev.  ii.  13. 
symbol   of   incorruption,    should   be   added   to    every 
sacrifice. 

In  this  passage  it  is  declared  that  "  salt,"  the  purifying 
grace  of  the  Eternal  Spirit,  is  needed  that  the  sacrifice 
of  the  spirit,  soul,  and  body  may  be  acceptable. 

'Which  devour  widows'  houses,  and  for  a  pretence  make  j  ^^^^  •'^"- 40- 
long  prayers  :  these  shall  receive  greater  damnation.'*  \     v'        3°^' 

The  teaching  here  that  all  human  spirits  do  not  suffer 
equal  condemnation  shows  that  there  are  different 
unhappy  spheres  in  the  Intermediate  State. 

'  And  that  servant,   which  knew  his  lord's  will,   and  pre-    Luke  xii.  47, 
pared  not  himself,  neither  did  according  to  his  will,  shall  be       48. 
beaten  with  many  stripes. 

'  But  he  that  knew  not,  and  did  commit  things  worthy  of 
stripes,  shall  be  beaten  with  few  stripes.  For  unto  whom- 
soever much  is  given,  of  him  shall  be  much  required  :  and 
to  whom  men  have  committed  much,  of  him  they  will  ask  the 
more.' 

Bishop  Ellicott's  "  Commentary  "  says  the  words 
"  his  Lord's  will  "  "  included  the  use  of  all  gifts  and 
opportunities,  as  in  the  Parables  of  the  Pounds  and  the 
Talents,  with  faithfulness  and  activity  in  using  them." 

The  second  verse  is  constantly  quoted  as  appropriate 
to  the  heathen  and  others  who  have  never  had  an 
opportunity  of  learning. 


48 


The  After  Life 


Whatever  else  this  passage  teaches,  it  clearly  points 
to  different  spheres  in  the  unhappy  part  of  Hades. 

Luke  xiii.  6-  '  He  spake  also  this  parable  :  A  certain  tnan  had  a  fig-tree 
9-  planted  in  his  vineyard  ;  and  he  came  and  sought  fruit  thereon, 

and  found  none. 

'  Then  said  he  unto  the  dresser  of  his  vineyard,  Behold, 
these  three  years  I  come  seeking  fruit  on  this  fig-tree,  and 
find  none  :  cut  it  down  ;  why  cumbereth  it  the  ground  ? 

'  And  he  answering  said  unto  him.  Lord,  let  it  alone  this 
year  also,  till  I  shall  dig  about  it,  and  dung  it : 

'  And  if  it  bear  fruit,  well  :  and  if  not,  then  after  that  thou 
shalt  cut  it  down.' 

The  before-mentioned  "Commentary"  says:  "  (i)  The 
vineyard  is  uniformly,  in  the  parabolic  language  of 
Scripture,  the  symbol  of  Israel."  "  (2)  The  owner  of 
that  vineyard  is  none  other  than  the  great  King,  the 
Lord  of  Hosts."  (3)  The  context  points  to  the  fig-tree 
"  being  the  s^/mbol  of  the  individual  soul,  which,  in- 
heriting its  place  in  a  Divine  order,  is  as  a  tree  planted 
in  the  garden  of  the  Lord."  (4)  The  three  years 
"  represent,  as  the  symbol  of  completeness,  the  full 
opportunities  given  to  men,  the  calls  to  repentance  and 
conversion  which  come  to  them  in  the  several  stages  of 
their  lives  in  youth,  manhood,  age."  "  (5)  The  dresser 
of  the  vineyard  is  the  Lord  Jesus  Himself." 

I  quote  this  passage,  as  it  may  include  improvement 
in  Hades. 

7-  '  And  He  put  forth  a  parable  to  those  which  were  bidden, 
when  He  marked  how  they  chose  out  the  chief  rooms  ;  saying 
unto  them, 

'  When  thou  art  bidden  of  any  man  to  a  wedding,  sit  not 
down  in  the  highest  room  ;  lest  a  more  honourable  man  than 
thou  be  bidden  of  him ; 

'  And  he  that  bade  thee  and  him  come  and  say  to  thee. 
Give  this  man  place  ;  and  thou  begin  with  shame  to  take  the 
lowest  room. 

'  But  when  thou  art  bidden,  go  and  sit  down  in  the  lowest 
room  ;  that  when  he  that  bade  thee  cometh,  he  may  say  unto 
thee.  Friend,  go  up  higher  :  then  shalt  thou  have  worship 
in  the  presence  of  them  that  sit  at  meat  with  thee 

'  For  whosoever  exalteth  himself  shall  be  abased  ;  and 
he  that  humbleth  himself  shall  be  exalted.' 

"  Even  the  abasement  of  those  who  came  seeking  in 
their  pride  the  chief  places  in  the  kingdom  did  not,  in 


Luke  xiv. 

1 1. 


The   Teaching  of  Jesus  about  Hades        49 


the  feasts  of  heaven  any  more  than  in  the  feasts  of  earth, 
necessarily  imply  exclusion  from  it.  The  lowest  place, 
and  the  shame  and  humiliation  of  accepting  it,  might 
be  for  such  persons  the  beginning  of  better  things."^ 

'  And  He  spake  this  parable  unto  them,  saying,  Luke  xv.  3-7- 

'  What  man  of  you,  having  an  hundred  sheep,  if  he  lose  See  Matt, 
one  of  them,  doth  not  leave  the  ninety  and  nine  in  the  wilder-  xviii.  12- 
ness,  and  go  after  that  which  is  lost,  until  he  find  it  ?  14. 

'  And  when  he  hath  found  it,  he  layeth  it  on  his  shoulders, 
rejoicing. 

'  And  when  he  cometh  home,  he  calleth  together  his  friends 
and  neighbours,  saying  unto  them.  Rejoice  with  me  ;  for  I 
have  found  my  sheep  which  was  lost. 

'  I  say  unto  you,  that  likewise  joy  shall  be  in  heaven  over 
one  sinner  that  repenteth,  more  than  over  ninety  and  nine 
just  persons,  which  need  no  repentance.' 

I  cannot  see  that  there  is  anything  to  limit  this 
gracious  seeking  and  recovering  of  lost  sinners  to  this 
earth,  and  I  believe  the  same  action  will  go  on  in  the 
Intermediate  State  until  the  Last  Day. 

'  Either  what  woman  having  ten   pieces   of  silver,   if  she   Luke  xv.    8- 
lose  one  piece,  doth  not  light  a  candle,  and  sweep  the  house        10. 
and  seek  diligently  till  she  find  it  f 

'  And  when  she  hath  found  it,  she  calleth  her  friends  and 
her  neighbours  together,  saying.  Rejoice  with  me  ;  for  I  have 
found  the  piece  which  I  had  lost. 

'  Likewise,  I  say  unto  you,  there  is  joy  in  the  presence  of 
the  angels  of  God  over  one  sinner  that  repenteth.' 

The  teaching  here  is  the  same  as  in  the  Parable  of  the 
Lost  Sheep. 

'  And  He  said,  A  certain  man  had  tAVo  sons  :  Luke  xv,  11- 

'  And  the  younger  of  them  said  to  his  father.  Father,  give        32. 
me  the  portion  of  goods  that  falleth  to  me.     And  he  divided 
unto  them  his  living, 

'  And  not  many  days  after  the  younger  son  gathered  all 
together,  and  took  his  journey  into  a  far  country,  and  there 
wasted  his  substance  with  riotous  living. 

'  And  when  he  had  spent  all,  there  arose  a  mighty  famine 
in  that  land  ;  and  he  began  to  be  in  want. 

'  And  he  went  and  joined  himself  to  a  citizen  of  that 
country  ;  and  he  sent  him  into  his  fields  to  feed  swine. 

'  And  he  would  fain  have  filled  his  belly  with  the  husks 
that  the  swine  did  eat :  and  no  man  gave  unto  him. 

'  And  when  he  came  to  himself,  he  said.  How  many  hired 

1  "  The  Spirits  in  Prison,"  by  Dean  E,  H,  Plumptre,  D.D., 
1884,  p.  62.     (William  Isbister.  Limited.) 


50  The  After  Life 

servants  of  my  father's  have  bread  enough  and  to  spare,  and 
I  perish  with  hunger  ! 

'  I  will  arise  and  go  to  my  father,  and  will  say  unto  him, 
Father,  I  have  sinned  against  heaven,  and  before  thee, 

'  And  am  no  more  worthy  to  be  called  thy  son  :  make  me 
as  one  of  thy  hired  servants. 

'  And  he  arose,  and  came  to  his  father.  But  when  he  was 
yet  a  great  way  off,  his  father  saw  him,  and  had  compassion, 
and  ran,  and  fell  on  his  neck,  and  kissed  him. 

'  And, the  son  said  unto  him,  Father,  I  have  sinned  against 
heaven,  and  in  thy  sight,  and  am  no  more  worthy  to  be  called 
thy  son. 

'  But  the  father  said  to  his  servants,  Bring  forth  the  best 
robe,  and  put  it  on  him ;  and  put  a  ring  on  his  hand,  and 
shoes  on  his  feet  : 

'  And  bring  hither  the  fatted  calf,  and  kill  it ;  and  let  us  eat, 
and  be  merry  : 

'  For  this  my  son  was  dead,  and  is  alive  again  ;  he  was  lost, 
and  is  found.     And  they  began  to  be  merry. 

'  Now  his  elder  son  was  in  the  field  :  and  as  he  came  and 
drew  nigh  to  the  house,  he  heard  music  and  dancing. 

'  And  he  called  one  of  the  servants,  and  asked  what  these 
things  meant. 

'  And  he  said  unto  him,  Thy  brother  is  come  ;  and  thy  father 
hath  killed  the  fatted  calf,  because  he  hath  received  him  safe 
and  sound. 

'  And  he  was  angry,  and  would  not  go  in  :  therefore  came 
his  father  out,  and  intreated  him. 

'  And  he  answering  said  to  his  father,  Lo,  these  many  years 
do  I  serve  thee,  neither  trangressed  I  at  any  time  the  com- 
mandment :  and  yet  thou  never  gavest  me  a  kid,  that  I  might 
make  merry  with  my  friends  : 

'  But  as  soon  as  this  thy  son  was  come,  which  hath  devoured 
thy  living  with  harlots,  thou  hast  killed  for  him  the  fatted 
calf. 

'  And  he  said  unto  him,  Son,  thou  art  ever  with  me,  and 
all  that  I  have  is  thine. 

'  It  was  meet  that  we  should  make  merry,  and  be  glad  :  for 
this  thy  brother  was  dead,  and  is  alive  again  ;  and  was  lost, 
and  is  found.' 

"  The  elder  son,  who  murmured  at  the  welcome  given 
to  the  repentant  prodigal,  was  not,  therefore,  shut  out 
from  the  father's  house,  but  was  reminded,  rather, 
that  he  was  ever  with  that  father,  and  that  he  had,  and 
might,  if  he  would,  evermore  enjoy  his  full  share  of  the 
inheritance. "1 

Lukexvi.  19-        '  There  was  a  certain  rich  man,  which  was  clothed  in  purple 
31-  and  fine  linen,  and  fared  sumptuously  every  day  : 

^  "  The  Spirits  in  Prison,"  by  Dean  E.  H.  Plumptre,  D.D., 
1884,  p,  62.     (William  Isbister,  Limited.) 


The   Teaching  of  Jesus  about  Hades       51 


'  And  there  was  a  certain  beggar  named  I.azarus,  which  was 
laid  at  his  gate,  full  of  sores. 

'  And  desiring  to  be  fed  with  the  crumbs  which  fell  from 
the  rich  man's  table  :  moreover  the  dogs  came  and  licked  his 
sores. 

'  And  it  came  to  pass  that  the  beggar  died,  and  was  carried 
by  the  angels  into  Abraham's  bosom  :  the  rich  man  also  died, 
and  was  buried ; 

'  And  in  hell*  he  lift  up  his    eyes,  being  in  torments,  and    *  R.V. 
seeth  Abraham  afar  off,  and  Lazarus  in  his  bosom.  Hades. 

'  And  he  cried  and  said,  Father  Abraham,  have  mercy  on 
me,  and  send  Lazarus,  that  he  may  dip  the  tip  of  his  finger  in 
water,  and  cool  my  tongue  ;  for  I  am  tormented  in  this  flame. f    t  R-V.  in  an- 

'  But    Abraham    said.    Son,    remember    that    thou    in    thy  guish. 

lifetime  receivedst  thy  good  things,  and  likewise  Lazarus  evil 
things:  but  now  he  is  comforted,  and   thou   art  tormented.  J    +  R.V.  in  an- 

'  And  beside  all  this,  between  us  and  you  there  is  a  great  guish. 

gulf  fixed  :  so  that  they  which  would  pass  from  hence  to  you 
cannot ;  neither  can  they  pass  to  us,  that  ivould  come  from 
thence. 

'  Then  he  said,  I  pray  thee  therefore,  father,  that  thou 
wouldest  send  him  to  my  father's  house  : 

'  For  I  have  five  brethren  ;  that  he  may  testify  unto  them, 
lest  they  also  come  into  this  place  of  torment. 

'  Abraham  saith  unto  him.  They  have  Moses  and  the 
prophets  ;  let  them  hear  them. 

'  And  he  said,  Nay,  father  Abraham  :  bTit  if  one  went  unto 
them  from  the  dead,  they  will  repent. 

'  And  he  said  unto  him.  If  they  hear  not  Moses  and  the 
prophets,  neither  will  they  be  persuaded,  though  one  rose 
from  the  dead.' 

The  teaching  in  this  parable,  which  was  spoken  to 
men  who  all  believed  in  Sheol,  or  Hades,  was  clearly  a 
confirmation  of  the  existing  doctrine,  and  it  empha- 
sized the  bitter  anguish  of  the  rich  man  who  was  in  the 
unhappy  sphere  of  Hades. 

Irenseus,  who  taught  in  the  second  century  after 
Christ,  interpreted  the  parable  according  to  its  simple 
language,  and  I  hold  it  is  monstrous  for  men  now  to 
say  that  it  had  no  reference  to  the  Intermediate  State, 
but  was  a  prophecy  of  the  future  of  the  Jews. 

'  For  the  Son  of  man  is  come  to  seek  and  to  save  that  which   Luke  xix.  lo. 
was  lost.' 

These  words  were  spoken  by  Jesus  when  He  stayed 
in  the  house  of  Zacchseus,  "  which  was  the  chief  among 
the  publicans,  and  he  was  rich." 

On   a   previous   occasion,    Jesus   had  spoken   these  Matt,    xviii. 

4-2 


52  The  After  Life 

words,  with  the  exception  of  "  to  seek,"  with  reference 
to  a  "  httle  child." 

There  is  no  reason  why  these  words  should  be  held 
to  apply  only  to  this  world,  and  I  hold  that  the  seeking 
and  saving  will  be  continued  in  the  Intermediate 
State. 

Lukexix.  12-        'He  said  therefore,   A  certain  nobleman  went  into  a  far 
27-  country  to  receive  for  himself  a  kingdom,  and  to  return. 

'  And  he  called  his  ten  servants,  and  delivered  them  ten 
pounds,  and  said  unto  them,  Occupy  till  I  come. 

'  But  his  citizens  hated  him,  and  sent  a  message  after  him, 
saying.  We  will  not  have  this  man  to  reign  over  us. 

'  And  it  came  to  pass,  that  when  he  was  returned,  having 
received  the  kingdom,  then  he  commanded  these  servants  to 
be  called  unto  him,  to  whom  he  had  given  the  money,  that 
he  might  know  how  much  every  man  had  gained  by  trading. 

'  Then  came  the  first,  saying.  Lord,  thy  pound  hath  gained 
ten  pounds. 

'  And  he  said  unto  him.  Well,  thou  good  servant :  because 
thou  hast  been  faithful  in  a  very  little,  have  thou  authority 
over  ten  cities. 

'  And  the  second  came,  saying.  Lord,  thy  pound  hath  gained 
five  pounds. 

'  And  he  said  likewise  to  him,  Be  thou  also  over  five  cities. 

'  And  another  came,  saying.  Lord,  behold,  here  is  thy 
pound,  which  I  have  kept  laid  up  in  a  napkin  : 

'  For  I  feared  thee,  because  thou  art  an  austere  man  :  thou 
takest  up  that  thou  layedst  not  down,  and  reapest  that  thou 
didst  not  sow. 

'  And  he  saith  unto  him.  Out  of  thine  own  mouth  will  I 
judge  thee,  thou  wicked  servant.  Thou  knewest  that  I  was 
an  austere  man,  taking  up  that  I  laid  not  down,  and  reaping 
that  I  did  not  sow  : 

'  Wherefore  then  gavest  not  thou  my  money  into  the  bank, 
that  at  my  coming  I  might  have  required  mine  own  with 
usury  ? 

'  And  he  said  unto  them  that  stood  by.  Take  from  him  the 
pound,  and  give  it  to  him  that  hath  ten  pounds. 

'  (And  they  said  unto  him.  Lord,  he  hath  ten  pounds.) 

'  For  I  say  unto  you.  That  unto  every  one  which  hath  shall 
be  given  ;  and  from  him  that  hath  not,  even  that  he  hath 
shall  be  taken  away  from  him. 

'  But  those  mine  enemies,  which  would  not  that  I  should 
reign  over  them,  bring  hither,  and  slay  them  before  me.' 

"  *  Have  thou  authority  over  ten  cities.'  The 
reward  of  faithfulness  in  this  life,  and  probably  in  the 
life  to  come,  will  be  found  in  yet  wider  opportunities 
for  work  in  God's  service.  '  Authority  over  ten 
cities  '    must    have    something    corresponding    to    it, 


The   Teaching  of  Jesus  about  Hades       53 

some  energy  and  work  of  guidance,  in  the  realities 
of  the  unseen  world,  and  cannot  simply  be  under- 
stood as  fulfilled  in  the  beatific  vision,  or  the  hfe  of 
ceaseless  praise  and  adoration."^ 

'  And  Jesus  said  unto  him,  Verily  I  say  unto  thee,  To-day   Luke     xxiii. 
shalt  thou  be  with  Me  in  Paradise.'  43- 

It  is  certain  that  "  Paradise  "  is  a  sphere  of  Hades, 
and  not   heaven,  because  Jesus  said  to  Mary  Magda- 
lene, on  the  Sunday  morning  after  His  resurrection  :   John  xx.  17. 
"  I  am  not  yet  ascended  to  My  Father." 

'  And  when   Jesus  had  cried  with  a  loud  voice,  He  said,   Luke     xxiii. 
Father,  into  Thy  hands  I  commend  My  spirit :  and  having       46. 
said  thus,  He  gave  up  the  ghost.' 

This  passage  is  quoted  to  lay  stress  on  the  fact  that 
the  cry  was,  "  I  commend  My  spirit ^  and  not  my  soul, 
which  would  have  been  in  accordance  with  the  mis- 
taken thought  even  of  to-day. 

'  The  next  day   John  seeth   Jesus  coming  unto  him,   and   John  i.  29. 
saith.  Behold  the  Lamb  of  God,  which  taketh  away  the  sin 
of  the  world.' 

'  For  God  so  loved  the  world,  that  He  gave  His  only  be-    John  iii.   i6, 
gotten    Son,    that   whosoever   believeth   in    Him   should   not       i7- 
perish,  but  have  everlasting  life.*  *  R-V.    eter- 

'  For  God  sent  not  His  Son  into  the  world  to  condemn  the  "^^^  1^^^- 

world  ;  but  that  the  world  through  Him  might  be  saved.' 

I  quote  these  two  passages,  because  they  seem  to  be 
a  complete  answer  to  Calvin's  doctrine  that  the  vast 
majority  of  mankind  will  be  tormented  for  ever  and 
ever  in  material  flames  of  fire  to  satisfy  the  outraged 
dignity  of  God. 

'  And   as   Moses   lifted   up   the   servant  in   the  wilderness,    John  iii.  14. 
even  so  must  the  Son  of  man  be  lifted  up  :  i5- 

'  That  whosoever  believeth  in  Him  should  not  perish,  but 
have  eternal  life.' 

"  Perish  "  is  one  of  the  many  terms  used  as  tj^pes  of 
the  final  destruction  of  unrepentant  sinners,  and  as 
many  have  no  chance  of  knowing,  and  so  of  believing 
in,  Him  on  this  earth,  it  is  clear  that  they  must  have 

^  Bishop  Ellicott's  "  Commentary."      (Cassell  and  Co.) 


54 


The  After  Life 


johnv.24-29. 

*  R.V.    eter- 
nal life, 
t  R.V.  Judg- 
ment. 


%  R.V.  Judg- 
ment. 


John  viii.  56. 


Lukexvi.  19- 
31- 


their  opportunity  in  the  Intermediate  State,  or  they 
cannot  escape  perishing. 

'  Verily,  verily,  I  say  unto  you.  He  that  heareth  My  word, 
and  believeth  on  Him  that  sent  Me,  hath  everlasting  life,  *  and 
shall  not  come  into  condemnation  f ;  but  is  passed  from  death 
unto  life. 

'  Verily,  verily,  I  say  unto  you,  The  hour  is  coming,  and 
now  is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God  : 
and  they  that  hear  shall  live. 

'  For  as  the  Father  has  life  in  Himself  ;  so  hath  He  given  to 
the  Son  to  have  life  in  Himself ; 

'  And  hath  given  Him  authority  to  execute  judgment  also, 
because  He  is  the  Son  of  man. 

'  Marvel  not  at  this  :  for  the  hour  is  coming,  in  the  which 
all  that  are  in  the  graves  shall  hear  His  voice, 

'  And  shall  come  forth  ;  they  that  have  done  good,  unto  the 
resurrection  of  life  ;  and  they  that  have  done  evil,  unto  the 
resurrection  of  damnation,'! 

The  words  "  the  dead  shall  hear  "  certainly  teach 
that  the  spirits  in  Hades  are  conscious,  and  "  they 
that  hear  shall  live  "  contain  a  promise  of  forgiveness 
to  repentant  sinners.- 

'  Your  father  Abraham  rejoiced  to  see  My  day  :  and  he 
saw  it,  and  was  glad.' 

"  Our  Lord  reveals  here  a  truth  of  the  unseen  world 
that  is  beyond  human  knowledge  or  explanation. 
From  that  world  Abraham  was  cognizant  of  the  fact 
of  the  Incarnation,  and  saw  in  it  the  accomplishment 
of  the  promise  which  had  brought  joy  to  shepherds 
watching  their  flocks,  as  the  patriarch  had  watched 
his ;  there  came  an  angel,  as  angels  had  come  to  him, 
and  a  multitude  of  the  heavenly  host,  exulting  in  the 
good  news  to  men.  In  that  joy  Abraham  had  part. 
The  truth  comes  as  a  ra}''  of  light  across  the  abyss 
which  separates  the  saints  in  heaven  (in  Paradise,  a 
sphere  of  Hades)  from  saints  on  earth.  As  in  the 
parable,  where  Lazarus  is  in  Abraham's  bosom,  the 
rich  man  is  represented  as  knowing  and  caring  for  his 
brethren  on  earth,  so  here  the  great  patriarch  is  spoken 
of  as  knowing  and  rejoicing  in  the  fact  of  the  Incarna- 
tion. The  faculty  of  reason  cannot  explain  how  it  is, 
but  the  faculty  of  faith  can  receive  the  truth  that 


The   Teaching  of  Jesus  about  Hades       55 

there  is  a  '  communion   of  saints,'  and  finds  in  it  a  Heb.  xii.  i. 
comfort  which  robs  separation  of  its  bitterness,  and 
a  power  which  strengthens  all  the  motives  to  a  holy 
and  devoted  life."'- 

'  And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men  {^^  ?^!^-  32. 
i  ,  \  Tohn  111.  14. 

"^*0"^^-  ljohnviii.28. 

This  passage  is  quoted  as  proving  the  unlimited  love 
of  God  towards  men,  and  as  the  words  *  all  men  ' 
include  every  human  being  who  has  ever  lived  upon 
this  earth,  there  must  be  consciousness  and  teaching 
in  the  Intermediate  State,  as  many  millions  have  never 
heard  of  Him,  who  is  eager  to  draw  them  to  Himself. 

'  I  am  the  true  vine,  and  My  Father  is  the  husbandman.  John  xv.  1-6. 

'  Every  branch  in  Me  that  beareth  not  fruit  He  taketh 
away  :  and  every  branch  that  beareth  fruit,  He  purgeth  it, 
that  it  may  bring  forth  more  fruit. 

'  Now  ye  are  clean  through  the  word  which  I  have  spoken 
unto  you. 

'  Abide  in  Me,  and  I  in  you.  As  the  branch  cannot  bear 
fruit  of  itself,  except  it  abide  in  the  vine  ;  no  more  can  ye, 
except  ye  abide  in  Me. 

'  I  am  the  vine,  ye  are  the  branches  :  He  that  abideth  in 
Me,  and  I  in  him,  the  same  bringeth  forth  much  fruit :  for 
without  Me  ye  can  do  nothing. 

'  If  a  man  abide  not  in  Me,  he  is  cast  forth  as  a  branch, 
and  is  withered  ;  and  men  gather  them,  and  cast  them  into 
the  fire,  and  they  are  burned.' 

This  metaphor,  in  which  Jesus  is  the  Vine  and 
human  beings  are  the  branches,  is  carried  on  from 
this  life  on  earth,  through  the  life  in  Hades,  to  the  Day 
of  Final  Judgment. 

The  branches  are  purged — i.e.,  pruned  and  trained — 
both  on  earth  and  in  Hades.  The  branch  that  is 
worthless  when  that  Great  Day  arrives  is,  we  are  told, 
to  be  gathered  with  other  similar  withered  branches 
into  a  bundle,  and  burned. 

The  clear  meaning  here  is  that  all  human  spirits 
which  are  unrepentant  and  disbeheving,  and  therefore 
worthless,  will,  on  that  Day,  be  destroyed  by  what  is 
figuratively  called  "  fire." 

1  Bishop  Ellicott's  "  Commentary."     (Cassell  and  Co.) 


56 


The  After  Life 


John  XX.  17.  'Jesus  saith  unto  her,  Touch  Me  not;  for  I  am  not  yet 
ascended  to  My  Father  :  but  go  to  My  brethren,  and  say  unto 
them,  I  ascend  unto  My  Father,  and  your  Father  ;  and  to  My 
God,  and  your  God.' 

Jesus  had  told  the  thief  on  the  cross  that  he  should 
be  with  Him  in  Paradise  on  the  Friday ;  and  as  on  this, 
the  Sunday  morning,  He  told  Mary  Magdalene  He  had 
not  yet  ascended  to  heaven,  it  is  clear  that  He  had 
been  during  the  interval  in  Hades,  and  that  Paradise 
is  a  sphere  of  Hades. 


24. 
Luke  X. 

IS. 


II. — All  Spirits  remain  in  the  Intermediate 
State  until  the  Second  Advent  of  Jesus,  or 
the  Resurrection  on  the  Last  Day. 

Matt.  X.  15.  '\       '  Verily  I  say  unto  you.  It  shall  be  more  tolerable  for  the 
Matt.  xi.  20-    land    of    Sodom    and  Gomorrha  in  the  day  of  judgment,  than 
rfor  that  city.  ..." 
13-        'Then  began  He    to    upbraid    the    cities  wherein    most   of 
''  His  mighty  works  were  done,  because  they  repented  not  : 
'  Woe  unto  thee,  Chorazin  !  woe  unto  thee,  Bethsaida  !  for 
if  the  mighty  works,  which  were  done  in  you,  had  been  done 
in  Tyre  and  Sidon,   they  would  have  repented  long  ago  in 
sackcloth  and  ashes. 

'  But  I  say  unto  you.  It  shall  be  more  tolerable  for  Tyre 
and  Sidon  at  the  day  of  judgment,  than  for  you. 

'  And  thou,   Capernaum,   which  art    exalted  unto  heaven, 
R.V.  shalt  be  brought  down  to  hell  :*  for  if  the  mighty  works,  which 

Hades.       have  been  done  in  thee,  had  been  done  in  Sodom,  it  would 
have  remained  until  this  day. 

'  But  I  say  unto  you.  That  it  shall  be  more  tolerable  for 
the  land  of  Sodom  in  the  day  of  judgment,  than  for  thee.' 

Bishop  Ellicott's  "Commentary"  says  :  "The  phrase 
— 'in  the  day  of  judgment' — like  the  Old  Testament 
'  day  of  the  Lord,'  is  wider  in  its  range  than  the 
thoughts  we  commonly  connect  with  it,  and  includes 
the  earlier  and  more  earthly  judgments,  as  well  as 
that  which  is  the  great  consummation  of  them  all." 

These  passages  point  to  the  Day  of  Judgment  as 
the  time  when  the  iinal  punishment  of  sin  will  be 
awarded,  although  three  of  these  villages — Chorazin, 
Bethsaida,  and  Capernaum — have  been  completely 
obliterated. 


The   Teaching  of  Jesus  about  Hades       57 


John  iii.  13. 

Matt.  xiii.  24- 

30,  36-43- 
49,  50,  iii, 
12. 


'  All   things   are   delivered   unto   Me   of   My   Father :    and^ 
no   man   knoweth   the   Son,   but  the   Father;   neither  knoweih  \  Ma,tt.  xi.  2y. 
any  man  the  Father,  save  the  Son,  and  he  to  whomsoever  the  fLuke  x.  22. 
Son  will  reveal  Him.'  J 

This  is  the  same  teaching  as  in  St.  John's  Gospel  : 
"  No  man  hath  ascended  up  to  heaven." 

'  Another  parable  put  He  forth  unto  them,  saying.  The 
kingdom  of  heaven  is  likened  unto  a  man  which  sowed  good 
seed  in  his  field  : 

'  But  while  men  slept,  his  enemy  came  and  sowed  tares 
among  the  wheat,  and  went  his  way. 

'  But  when  the  blade  was  sprung  up,  and  brought  forth 
fruit,  then  appeared  the  tares  also. 

'  So  the  servants  of  the  householder  came  and  said  unto 
him.  Sir,  didst  not  thou  sow  good  seed  in  thy  field  ?  from 
whence  then  hath  it  tares  ? 

'  He  said  unto  them,  An  enemy  hath  done  this.  The  servants 
said  unto  him.  Wilt  thou  then  that  we  go  and  gather  them  up  ? 

'  But  he  said.  Nay  ;  lest  while  ye  gather  up  the  tares,  ye 
root  up  also  the  wheat  with  them. 

'  Let  both  grow  together  until  the  harvest :  and  in  the  time 
of  harvest  I  will  say  to  the  reapers.  Gather  ye  together  first  the 
tares,  and  bind  them  in  bundles  to  burn  them  :  but  gather  the 
wheat  into  my  barn.' 

'  Then  Jesus  sent  the  multitude  away,  and  went  into  the 
house  :  and  His  disciples  came  unto  Him,  saying.  Declare  unto   ' 
us  the  parable  of  the  tares  of  the  field. 

'  He  answered  and  said  unto  them.  He  that  soweth  the  good 
seed  is  the  Son  of  man  ; 

'  The  field  is  the  world  ;  the  good  seed  are  the  children  of 
the  kingdom  ;  but  the  tares  are  the  children  of  the  wicked  one  ; 

'  The  enemy  that  sowed  them  is  the  devil  ;  the  harvest 
is  the  end  of  the  world  ;  and  the  reapers  are  the  angels. 

'  As  therefore  the  tares  are  gathered  and  burned  in  the 
fire  ;  so  shall  it  be  in  the  end  of  this  world. 

'  If  the  Son  of  man  shall  send  forth  His  angels,  and  they 
shall  gather  out  of  His  kingdom  all  things  that  offend,*  and    *  ^•^-  cause 
them  which  do  iniquity;  stumb- 

'  And  shall  cast  them  into  a  furnace  of  fire  :  there  shall  be  ^"^" 

wailing  and  gnashing  of  teeth. 

'Then  shall  the  righteous   shine   forth   as   the   sun  in   therprov.  iv.  18. 
kingdom  of  their  Father.     Who  hath  ears  to  hear,  let  him  hear,  j  Dan.  xii.  3. 
***** 

'  So  shall  it  be  at  the  end  of  the  world :  the  angels  shall 
come  forth,  and  sever  the  wicked  from  among  the  just, 

'  And  shall  cast  them  into  the  furnace  of  fire  :  there  shall  be 
wailing  and  gnashing  of  teeth.' 

The  binding  the  tares  in  bundles  and  burning  them, 
and  the  gathering  of   "all  things  that   offend,*   and  *  R- v.  cause 

"  "  °  stumb- 

them  which  do  iniquity,"  "  mthe  end  of  the  world,"  and         ling. 


58 


The  After  Life 


casting  them  into  a  furnace  of  fire,  are  types  of  the 
final  destruction  of  unrepentant  sinners  at  the  Last 
Day. 

Until  the  second  Advent  of  Jesus,  the  good  and  the 
bad  will  grow  together  in  different  spheres  in  Hades. 


Matt.  xvi.  27.\  '  For  the  Son  of  man  shall  come  in  the  glory  of  His  Father 
Markviii.  38. 1  with  His  angels  ;  and  then  he  shall  reward  every  man  according 
Luke  ix.  26.  J  to  his  works.' 

This  clearly  teaches  that  the  final  rewards  will  not 
be  distributed  until  ajter  the  Second  Coming  of  Jesus. 

Matt.  xvii.  i-i       'And  after  six  days  Jesus  taketh  Peter,  James,  and  John 
3.  his  brother,   and  bringeth  them  up  into  an  high  mountain 

Mark  ix.  2-4.  l  apart. 

Luke  ix.  28-        '  And  was  transfigured  before  them  :  and  His  face  did  shine 
7P-  ]  as  the  sun,  and  His  raiment  was  white  as  the  light. 

'  And,  behold,  there  appeared  unto  them  Moses  and  Elias 
talking  with  him.' 

This  passage  is  quoted  again  because  it  proves  that 
Moses  and  Elijah  were  still  in  the  Intermediate  State. 

Matt.xix.  27-^^       '  Then  answered  Peter  and  said  unto  Him,  Behold,  we  have 


30,  XX.   16. 
Mark   x.    28- 

31- 
Luke      xviii. 
28-30,  xxii. 
28-30,  xiii. 
30. 


R.V.   Eter- 
nal life. 


forsaken  all,  and  followed  Thee  ;  what  shall  we  have  there- 
fore ? 

'  And  Jesus  said  unto  them.  Verily  I  say  unto  you.  That  ye 
which  have  followed  Me,  in  the  regeneration  when  the  Son  of 
man  shall  sit  in  the  throne  of  His  glory,  ye  also  shall  sit  upon 
twelve  thrones,  judging  the  twelve  tribes  of  Israel. 

'  And  every  one  that  hath  forsaken  houses,  or  brethren, 
or  sisters,  or  father,  or  mother,  or  wife,  or  children,  or  lands, 
for  My  name's  sake,  shall  receive  an  hundredfold,  and  shall 
inherit  everlasting  life.* 

'  But  many  that  are  first  shall  be  last  ;  and  the  last  shall  he 
first.' 


The  phrase,  "in  the  regeneration,"  like  the  phrase, 
*  R.V.     res-   "the  times  of  restitution*  of  all  things,"  refers  to  the 
k.c£'l^^^2\'  Second  Advent  of  Jesus,  and  it  is  not  until  then  that 
even  the  Apostles  will  receive  their  full  reward. 


29-32. 
Mark  xii 
27. 


>  xii     '  Jesus  answered  and  said  unto  them.  Ye  do  err,  not  knowing 

the  scriptures,  nor  the  power  of  God. 
-4-     '  For  in  the  resurrection  they  neither  marry,  nor  are  given  in 
marriage,  but  are  as  the  angels  of  God  in  heaven. 

'  But  as  touching  the  resurrection  of  the  dead,  have  ye  not 
read  that  which  was  spoken  unto  you  by  God,  saying, 

'  I  am  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the 


The  Teaching  of  Jesus  about  Hades        59 


God  of  Jacob  ?     God  is  not  the  God  of  the  dead,  but  of  the 
living.' 

'  And  Jesus  answering  said  unto  them,  The  children  of  this   Luke  xx.  34- 
world  marry,  and  are  in  given  in  marriage  :  38. 

'  But  they  which  shall  be  accounted  worthy  to  obtain 
that  world,  and  the  resurrection  from  the  dead,  neither  marry, 
nor  are  given  in  marriage  : 

'  Neither  can  they  die  any  more  :  for  they  are  equal  unto 
the  angels  ;  and  are  the  children  of  God,  being  the  children  of 
the  resurrection. 

'  Now  that  the  dead  are  raised,  even  Moses  shewed  at  the 
bush,  when  he  calleth  the  Lord  the  God  of  Abraham,  and  the 
God  of  Isaac,  and  the  God  of  Jacob. 

'  For  he  is  not  a  God  of  the  dead,  but  of  the  living  :  for  all 
live  unto  Him.' 

These  passages,  and  particularly  that  from  Luke, 
show  that  "  the  resurrection  "  is  in  the  future,  and  that 
Abraham,  Isaac,  and  Jacob  are  still  in  the  Inter- 
mediate State,  and  they  are  alive. 


'  When  the  Son  of  man  shall  come  in  His  glory,  and  all  the' 
holy  angels  with  Him,  then  shall  He  sit  upon  the  throne  of 
His  glory  : 

'  And  before  Him  shall  be  gathered  all  nations  :  and  He 
shall  separate  them  one  from  another,  as  a  shepherd  divideth 
his  sheep  from  the  goats. 

'  And  He  shall  set  the  sheep  on  His  right  hand,  but  the  goats 
on  the  left. 

'  Then  shall  the  King  say  unto  them  on  His  right  hand. 
Come,  ye  blessed  of  My  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world  : 

'  For  I  was  an  hungred,  and  ye  gave  Me  meat :  I  was  thirsty, 
and  ye  gave  Me  drink :  I  was  a  stranger,  and  ye  took  Me  in  : 

'  Naked,  and  ye  clothed  Me  :  I  was  sick,  and  ye  visited  Me  : 
I  was  in  prison,  and  ye  came  unto  Me. 

'  Then  shall  the  righteous  answer  Him,  saying,  Lord,  when 
saw  we  Thee  an  hungred,  and  fed  Thee  ?  or  thirsty,  and  gave 
Thee  drink  ? 

'  When  saw  we  Thee  a  stranger,  and  took  Thee  in  ?  or  naked, 
and  clothed  Thee  ? 

'  Or  when  saw  we  Thee  sick,  or  in  prison,  and  came  unto 
Thee  ? 

'  And  the  King  shall  answer  and  say  unto  them.  Verily  I 
say  unto  you.  Inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  My  brethren,  ye  have  done  it  unto  Me. 

'  Then  shall  He  say  also  unto  them  on  the  left  hand.  Depart 
from  Me,  ye  cursed,  into  everlasting  fire,*  prepared  for  the 
devil  and  his  angels  : 

'  For  I  was  an  hungred,  and  ye  gave  Me  no  meat :  I  was 
thirsty,  and  ye  gave  Me  no  drink  : 

'  I  was  a  stranger,  and  ye  took  Me  not  in  :  naked,  and  ye 
clothed  Me  not  :  sick,  and  in  prison,  and  ye  visited  Me  not. 

'  Then  shall   they   also   answer   Him,   saying.    Lord,   when 


Matt.      XXV. 

31-46. 
Markviii.  38, 

xiii.  26,  27. 
Luke  ix.  26, 

xiii.  24-30, 

xxi.  27. 


R.V.    eter- 
nal fire. 


6o  The  After  Life 

saw  we  Thee  an  hungred,  or  athirst,  or  a  stranger,  or  naked, 
or  sick,  or  in  prison,  and  did  not  minister  unto  Thee  ? 

'  Then  shall  He  answer  them,  saying.  Verily  I  say  unto  you. 
Inasmuch  as  ye  did  it  not  to  one  of  the  least  of  these,  ye  did 
it  not  to  Me. 
*  R.V.    eter-        '  And  these  shall  go  away  into  everlasting  punishment*  :  but 
nal  pun-   the  righteous  into  life  eternal.' 
ishment. 

This  seems  completely  to  disprove  the  teaching  of 
the  Church  of  Rome  that  those  dying  with  the  guilt 
of  mortal  sin  unabsolved  are  at  once  thrown  into  the 
fire  prepared  for  the  devil  and  his  angels. 

John  i.  i8.  \  '  'No  man  hath  seen  God  at  any  time  ;  the  only  begotten 
Matt.  xi.  27.  j-Son,  which  is  in  the  bosom  of  the  Father,  He  hath  declared 
Luke  X.  22.    J  Mm,.' 

Tohn  iii  I  ^  1  '  And  no  man  hath  ascended  up  to  heaven,  but  He  that 
Prov.  XXX.  4.  rcame  down  from  heaven,  even  the   Son  of  man  which  is  in 

J  heaven.' 
John  V.    28,        '  Marvel  not  at  this  :  for  the  hour  is  coming,  in  the  which 
a    29.  all  that  are  in  the  graves  shall  hear  His  voice, 

'  And  shall  come  forth  ;  they  that  have  done  good,  unto  the 
resurrection  of  life  ;  and  they  that  have  done  evil,  unto  the 
t  R.V. judge-    resurrection  of  damnation. 'f 
ment. 

This  shows  that  the  resurrection  is  in  the  future, 
and  therefore  "  all  that  are  in  the  graves  "  must  still 
be  in  the  Intermediate  State. 

John  vi.  39,        '  And  this  is  the  Father's  will  which  hath  sent  Me,   that 
40,  46.  of  all  which  he  hath  given  Me  I  should  lose  nothing,  but  should 

raise  it  up  again  at  the  last  day. 

'  And  this  is  the  will  of  Him  that  sent  Me,  that  every  one 
which  seeth  the  Son,  and  believeth  on  Him,  may  have  ever- 
X  R.V.    eter-    lasting  life  •.%  ^^d  I  will  raise  him  up  at  the  last  day.' 

nal  life.  '  J^Q^  ^^^^  ^^y  ^y^^^^n  hath  seen  the  Father,  save  He  which 

is  of  God,  He  hath  seen  the  Father.' 
John  XX.  17.         'Jesus  saith  unto  her,  Touch  Me  not;  for  I  am  not  yet 
ascended  to  My  Father  :  but  go  to  My  brethren,  and  say  unto 
them,  I  ascend  unto  My  Father,  and  your  Father  ;  and  to  My 
God,  and  your  God.' 

Jesus  here  taught  that  at  death  the  spirit  does  not 
naturally  ascend  at  once  to  heaven. 


CHAPTER   III 

I.— THE  TEACHING  OF   THE    APOSTLES   AND  ST    LUKE 
ABOUT  HADES, 
n.— ALL  SPIRITS  REMAIN  IN  THE  INTERMEDIATE  STATE 
UNTIL    THE    SECOND    ADVENT    OF     JESUS     OR 
THE  RESURRECTION  ON  THE  LAST  DAY 


CHAPTER  III 

I. — The  Teaching  of  the  Apostles  and  St.  Luke 
ABOUT  Hades. 

I.   '  Because  Thou  wilt  not  leave  my  soul  in  hell,  neither  wilt   Acts  ii.  27. 
Thou  suffer  Thine  Holy  One  to  see  corruption.' 

2.  '  He  seeing  this  before  spake  of  the  resurrection  of  Christ,    Acts  ii.  31. 
that  His  soul  was  not  left  in  hell,  neither  His  fiesh  did  see 
corruption.' 

3.  '  I  am  He  that  liveth,  and  was  dead  ;  and,  behold,  I  am    Rev.  i.  18. 
alive  for  evermore.  Amen  ;  and  have  the  keys  of  hell  and  of 

death.' 

4.  '  And  I  looked,  and  behold  a  pale  horse  :  and  his  name    Rev.  vi.  8. 
that  sat  on   him  was   Death,   and   Hell  followed  with  him. 

And  power  was  given  unto  them  over  the  fourth  part  of  the 
earth,  to  kill  with  sword,  and  with  hunger,  and  with  death, 
and  with  the  beasts  of  the  earth.' 

5.  'And  the  sea  gave  up  the  dead  which  were  in  it;  and   Rev.  xx.   13, 
death  and  hell  delivered  up  the  dead  which  were  in  them  :  and        14. 

they  were  judged  every  man  according  to  their  works. 

6.  '  And  death  and  hell  were  cast  into  the  lake  of  fire.  This 
is  the  second  death.' 

In  the  Revised  Version  the  word  "  Hades  "  is  found 
in  the  above  six  verses  in  place  of  "  Hell." 

The  reason  that  the  Apostles  did  not  lay  more  stress 
on  the  continuance  of  life  in  Hades  has  been  explained 
by  the  undoubted  fact  that  they  expected  the  im- 
mediate return  of  Jesus,  and  Hades,  therefore,  had  not 
the  same  importance  to  them  as  it  has  since  acquired. 

'  That  he  may  take  part  of  this  ministry  and  apostleship,    Acts  i.  25. 
from  which  Judas  by  transgression  fell,  that  he  might  go  to 
his  own  place.' 

This  passage  may  perhaps  be  read  as  teaching  that, 
after  death,  the  spirit  naturally  finds  its  way  to  the 
sphere  of  Hades,  which  is  appropriate  to  its  spiritual 
state. 


64  The  After  Life 

Acts  ii.  2 1 .  '  And  it  shall  come  to  pass,  that  whosoever  shall  call  on  the 

name  of  the  Lord  shall  be  saved.' 

This  is  a  continuation  of  the  teaching  of  Jesus,  that 
no  cry  of  a  penitent  sinner  will  be  overlooked,  and 
that  the  mercy  of  God  is  without  limit. 

Acts    li.    24         '  Whom  God  hath  raised  up,  having  loosed  the  pains  of 
27-  death  :  because  it  was  not  possible  that  He  should  be  holden 

of  it. 

'  For  David  speaketh  concerning  Him,  I  foresaw  the  Lord 
always  before  my  face,  for  He  is  on  my  right  hand,  that  I 
should  not  be  moved  : 

'  Therefore  did  my  heart  rejoice,  and  my  tongue  was  glad  ; 
moreover  also  my  flesh  shall  rest  in  hope  : 
^•^-  '  Because  Thou  wilt  not  leave  my  soul  in  hell,*  neither  wilt 

Hades.        thou  suffer  Thine  Holy  One  to  see  corruption.' ' 

This  was  the  first  public  witness  to  the  stupendous 
fact  of  the  Resurrection  of  Jesus,  and  it  amounted 
Matt,  xxviii.  to  a  denial  of  the  story  invented  by  the  chief  priests 
to  the  effect  that  the  body  of  Jesus  had  been  removed 
by  His  disciples  while  the  Roman  soldiers  of  the  watch 
slept. 

"  Because  it  was  not  possible."  *'  The  moral  impos- 
sibility was,  we  may  say,  twofold.  The  work  of  the 
Son  of  Man  could  not  have  ended  in  a  failure  and 
death,  which  would  have  given  the  lie  to  all  that  He 
had  asserted  of  Himself.  Its  issue  could  not  run 
counter  to  the  prophecies  which  had  implied  with 
more  or  less  clearness  a  victory  over  death.  The 
latter,  as  the  sequel  shows,  was  the  thought  prominent 
in  St.  Peter's  mind."^ 

Acts  ii  39.  '  For  the  promise  is  unto  you,  and  to  your  children,  and 

to  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God 
shall  call.' 

This  shows  that  all  people  are  included  in  the 
promise,  and  therefore  those  who  do  not  hear 
the  name  of  Jesus  Christ  while  they  are  on  earth 
must  hear  it,  and  be  taught,  in  the  Intermediate 
State. 

^  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 


The   Teaching  of  the  Apostles  about  Hades     65 

'  Repent  ye   therefore,    and   be   converted,   that  your  sins    Acts   iii.    19- 
may  be  blotted  out,  when  the  times  of  refreshing  shall  come       21. 
from  the  presence  of  the  Lord  ; 

'  And  He  shall  send  Jesus  Christ,  which  before  was  preached 
unto  you  : 

'  Whom  the  heaven  must  receive  until  the  times  of  restitu-  T*  R.V.  res- 
tion*  of  all  things,  which  God  hath  spoken  by  the  mouth  ofJ  toration. 
all  His  holy  prophets  since  the  world  began.'  a  ^+    •^^'  ^^' 

This  passage  expresses  "  the  idea  of  a  state  in  which 
'  righteousness,'  and  not  *  sin,'  shall  have  dominion 
over  a  redeemed  and  new-created  world  ;  and  that 
idea  suggests  a  wider  hope  as  to  the  possibilities  of 
growth  in  wisdom  and  holiness,  or  even  of  repentance 
and  conversion,  in  the  unseen  world,  than  that  with 
which  Christendom  has  too  often  been  content,"  ^ 

'  Ye  are  the  children  of  the  prophets,  and  of  the  covenant   Acts  iii.   25, 
which   God   made    with   our   fathers,    saying   unto   Abraham,        26. 
And  in  thy  seed  shall  all  the  kindreds  of  the  earth  be  blessed. 

'  Unto  you  first  God,  having  raised  up  His  Son  Jesus,  sent 
Him  to  bless  you,  in  turning  away  every  one  of  you  from 
his  iniquities.' 

St.   Paul   afterwards   recognized   the   truth   of   this  Gal.  iii.  8. 
point    of    St.    Peter's    teaching — namely,    that    "  all 
nations  "  were  included  in  the  promise  made  to  Abra- 
ham. 

It  follows,  therefore,  that  the  spirits  of  the  dead 
millions  of  heathen  and  others,  who  had  never  heard 
the  Name  of  Jesus  while  they  were  on  earth,  must 
hear  it  in  the  Intermediate  State. 

'  And  they  stoned  Stephen,  calling  upon  God,  and  saying.   Acts  vii.  59. 
Lord  Jesus,  receive  my  spirit.' 

The  cry  of  Jesus  on  the  cross  was  :  '  Father,  into  Luke  xxii:. 
Thy  hands  I  commend  My  spirit'  ^  ' 

Here  Stephen  cried :  '  Lord  Jesus,  receive  my 
spirit.' 

These  two  instances  should  be  sufficient  to  correct 
the  misuse  of  the  word  "  soul." 

'  And  He  commanded  us  to  preach  unto  the  people,  and  to   Acts   x.    42, 
testify  that  it  is  He  which  was  ordained  of  God  to  he  the  Judge       43. 
of  quick  and  dead. 

^  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 

5 


66 


The  After  Life 


'  To  him  give  all  the  prophets  witness,  that  through  His 
name  whosoever  believeth  in  Him  shall  receive  remission  of 


This  "  remission  of  sins  "  must  apply  to  the  Inter- 
mediate State,  as  well  as  to  this  earth,  because  many 
millions  have  never  heard  that  Name  until  they 
entered  the  Intermediate  State. 

Acts  xiii.  38,        '  Be  it  known  unto  you  therefore,  men  and  brethren,  that 
39.  through  this  man  is  preached  unto  you  the  forgiveness  of 

sins  : 

'  And  by  Him  all  that  believe  are  justified  from  all  things, 
from  which  ye  could  not  be  justified  by  the  law  of  Moses.' 

St.  Paul  here  clearly  taught  that  the  promise  of 
forgiveness  was  absolute  and  without  limit  to  all  that 
believe,  ancf  the  promise  must  have  extended  to  the 
Intermediate  State,  where  those  who  had  never  heard 
the  Name  on  earth  would  be  taught  to  believe. 

Acts  xxvi.  6,        *  And  now  I  stand  and  am  judged  for  the  hope  of  the  promise 
7.  made  of  God  unto  our  fathers  : 

*  Unto  which  promise  our  twelve  tribes,  instantly  serving 
God  day  and  night,  hope  to  come.  For  which  hope's  sake, 
King  Agrippa,  I  am  accused  of  the  Jews.' 

This  passage  is  quoted  because  "  the  promise  "  in- 
cludes the  resurrection  from  the  dead,  and  this  implies 
an  Intermediate  State  between  Death  and  the  Last 
Day. 

Rom.ii.  1-16.  'Therefore  thou  art  inexcusable,  O  man,  whosoever  thou 
art  that  judgest:  for  wherein  thou  judgest  another,  thou  con- 
demnest  thyself  ;  for  thou  that  judgest  doest  the  same  things. 

'  But  we  are  sure  that  the  judgment  of  God  is  according 
to  truth  against  them  which  commit  such  things. 

'  And  thinkest  thou  this,  O  man,  that  judgest  them  which 
do  such  things,  and  doest  the  same,  that  thou  shalt  escape 
the  judgment  of  God  ? 

'  Or  despiseth  thou  the  riches  of  His  goodness  and  forbear- 
ance and  longsuffering  ;  not  knowing  that  the  goodness  of 
God  leadeth  thee  to  repentance  ? 

*  But  after  thy  hardness  and  impenitent  heart  treasurest  up 
unto  thyself  wrath  against  the  day  of  wrath  and  revelation  of 
the  righteous  judgment  of  God  ; 

'  Who  will  render  to  every  man  according  to  his  deeds  : 

To  them  who  by  patient  continuance  in  well  doing  seek 

for  glory  and  honour  and  immortality,  eternal  life  : 

'  But  unto  them  that  are  contentious,  and  do  not  obey  the 

truth,  but  obey  unrighteousness,  indignation  and  wrath, 


The   Teaching  of  the  Apostles  about  Hades     67 

'  Tribulation  and  anguish,  upon  every  soul  of  man  that 
doeth  evil,  of  the  Jew  first,  and  also  of  the  Gentile  ; 

'  But  glory,  honour,  and  peace,  to  every  man  that  worketh 
good,  to  the  Jew  first,  and  also  to  the  Gentile  : 

'  For  there  is  no  respect  of  persons  with  God. 

'  For  as  many  as  have  sinned  without  law  shall  also  perish 
without  law  :  and  as  many  as  have  sinned  in  the  law  shall 
be  judged  by  the  law  ; 

'  (For  not  the  hearers  of  the  law  are  just  before  God,  but  the 
doers  of  the  law  shall  be  justified. 

'  For  when  the  Gentiles,  which  have  not  the  law,  do  by 
nature  the  things  contained  in  the  law,  these,  having  not  the 
law,  are  a  law  unto  themselves  : 

'  Which  shew  the  work  of  the  law  written  in  their  hearts, 
their  conscience  also  bearing  witness,  and  their  thoughts  the 
meanwhile  accusing  or  else  excusing  one  another  ;) 

'  In  the  day  when  God  shall  judge  the  secrets  of  men  by 
Jesus  Christ  according  to  My  gospel.' 

/"Matt.  xvi.  27, 

"  According  to  his  deeds."  "  The  Apostle  here  lays 
down  with  unmistakable  definiteness  and  precision  the 
doctrine  that  works,  what  a  man  has  done,  the  moral 
tenor  of  his  life,  will  be  the  standard  by  which  he  will' 
be  judged  at  the  Last  Day.  There  can  be  no  question 
that  this  is  the  consistent  doctrine  of  Scripture. "^ 


There  is  another  side,  however,  to  the  theology  of 
St.  Paul,  He  teaches  that,  "  in  consideration,  not  of 
any  fulfilment  of  the  Law,  but  that  the  main  tenor 
and  direction  of  a  man's  life  has  been  right  as  proved 
by  his  faith  in  Christ,  the  grace  of  God  is  extended 
towards  him,  and  makes  up  that  in  which  he  is  behind. 
Though  not  deserving,  in  a  strict  sense,  the  bliss  of 
the  Messianic  kingdom,  the  believer  is,  nevertheless, 
admitted  to  it  on  account  of  his  belief  in  the  great 
Head  of  that  kingdom,  and  his  participation  through 
that  faith  in  the  Christian  scheme. "^ 

The  words,  "  will  render  to  every  man  according  to 
his  deeds,"  are  often  quoted  as  proving  that  there  are 
different  spheres  in  Hades,  both  for  the  righteous  and 
the  wicked. 

Bishop  Ellicott's  "  Commentary  "^  says  :  "  Jew  and 
Gentile  alike  will  be  judged,  each  by  the  method  proper 

^  Bishop  Ellicott's  "Commentary."     (Cassell  and  Co.) 
2  Ibid.  3  ii^id^ 

5—2 


XXV.  31  e^ 

seq. 
2  Cor.  V.  10. 
Gal.  vi.   7  et 

seq. 
Eph.  vi.  8. 
Col.  iii.  24. 
Rev.    ii.    23, 

XX.  12, 

xxii.  12. 


68  The  After  Life 

to  his  case — the  Jew  by  the  written  Law  against  which 
he  has  sinned,  the  Gentile  by  the  unwritten  law  of 
conscience  against  which  he,  too,  has  sinned.  The 
mere  hearing  of  the  Law  will  bring  no  exemption  to 
the  Jew  ;  and,  on  the  other  hand,  the  Gentile,  who,  at 
the  dictates  of  conscience,  acts  as  if  he  were  subject 
to  law,,  shall  have  the  full  benefit  that  law  can  give 
him.     In  fact,  his  conscience  is  to  him  a  law." 

This,  no  doubt,  is  a  correct  exposition  of  St.  Paul's 
teaching,  which  was  applicable  to  the  expected  speedy 
return  of  Jesus,  and  the  near  approach  of  the  Final 
Judgment. 

Too  much  stress,  however,  appears  to  be  laid  on  the 
Mosaic  Law,  which  has  been  superseded  by  the  Law 
of  Christ ;  and  the  words,  "  as  many  as  have  sinned 
without  law,"  would  seem  to  be  more  applicable  now 
to  the  heathen  as  opposed  to  those  professing  Chris- 
tianity. 

Rom.  viii.  22,  '  For  we  know  that  the  whole  creation  groaneth  and  tra- 
23.  vaileth  in  pain  together  until  now. 

'  And  not  only  they,  but  ourselves  also,  which  have  the 
firstfruits  of  the  Spirit,  even  we  ourselves  groan  within  our- 
selves, waiting  for  the  adoption,  to  tvit,  the  redemption  of  our 
body.' 

I  see  no  reason  why  "  the  whole  creation,"  or  "  every 
creature,"  according  to  the  margin,  should  not  be  held 
to  include  the  spirits  in  the  Intermediate  State. 

Rom.  xiv.  8-  '  For  whether  we  live,  we  live  unto  the  Lord  ;  and  whether 
12.  we  die,  we  die  unto  the  Lord  :    whether  we  live  therefore, 

or  die,  we  are  the  Lord's. 

'  For  to  this  end  Christ  both  died,  and  rose,  and  revived, 
that  He  might  be  Lord  both  of  the  dead  and  the  living. 

'  But  why  dost  thou  judge  thy  brother  ?  or  why  dost  thou 
set  at  nought  thy  brother  ?  for  we  shall  all  stand  before  the 
judgment  seat  of  Christ. 

'  For  it  is  written,  Asl  live,  saith  the  Lord,  every  knee  shall 
bow  to  me,  and  every  tongue  shall  confess  to  God. 

■  So  then  every  one  of  us  shall  give  account  of  himself  to 
God.' 

This  certainly  points  to  consciousness  in  the  Inter- 
mediate State. 


The  Teaching  of  the  Apostles  about  Hades     69 

'  Now  he   that   planteth   and   he   that  watereth    are    one  :    i  Cor.  iii.  8- 
and  every  man  shall  receive  his  own  reward  according  to  his        15. 
own  labour. 

'  For  we  are  labourers  together  with  God  :  ye  are  God's 
husbandry,  ye  are  God's  building. 

'  According  to  the  grace  of  God  which  is  given  unto  me, 
as  a  wise  masterbuilder,  I  have  laid  the  foundation,  and 
another  buildeth  thereon.  But  let  every  man  take  heed  how 
he  buildeth  thereupon. 

'  For  other  foundation  can  no  man  lay  than  that  is  laid, 
which  is  Jesus  Christ. 

'  Now  if  any  man  build  upon  this  foundation  gold,  silver, 
precious  stones,  wood,  hay,  stubble  ; 

'  Every  man's  work  shall  be  made  manifest :  for  the  day 
shall  declare  it,  because  it  shall  be  revealed  by  fire  ;  and  the 
fire  shall  try  every  man's  work  of  what  sort  it  is. 

'  If  any  man's  work  abide  which  he  hath  built  thereupon, 
he  shall  receive  a  reward. 

*  If  any  man's  work  shall  be  burned,  he  shall  suffer  loss  : 
but  he  himself  shall  be  saved  ;  yet  so  as  by  fire.' 

The  Church  of  Rome  quotes  this  passage  as  proof 
of  the  doctrine  of  Purgatory,  which  it  teaches ;  but 
Bishop  ElHcott's  "  Commentary  "  points  out  that  "  the 
whole  passage,  and  especially  the  reference  to  fire,  is 
to  be  regarded  as  metaphorical,  and  not  to  be  under- 
stood in  a  literal  and  physical  sense." 

The  reference  to  "  the  day  "  in  verse  13  seems  to 
point  clearly  to  the  fact  that  no  man's  work  shall 
be  finally  judged  until  the  Last  Day,  and,  therefore, 
until  then  all  spirits — except  those  that  rise  at  the 
second  Advent — must  remain  in  the  Intermediate  State. 

'  To  deliver  such  an  one  unto  Satan  for  the  destruction  of    i  Cor.  v.  5. 
the  flesh,  that  the  spirit  may  be  saved  in  the  day  of  the  Lord   See    Job    ii. 
Jesus.'  4-10. 

The  reference  to  "  the  day  of  the  Lord  Jesus  "  points 
to  there  being  no  Final  Judgment  before  the  Second 
Coming  of  Jesus. 

'  For  now  we  see  through  a  glass,  darkly  ;  but  then  face  to  i  Cor.xiii.  12. 
face  :  now  I  know  in  part  ;  but  then  shall  I  know  even  as  also  See  Numb. 
I  am  known.'  xii.  8. 

The  word  "  then  "  clearly  points  to  the  Last  Day. 
Until  that  Day  the  spirits  in  the  Intermediate  State 
will  evidently  not  know  everything. 


JO  The  After  Life 

I  Cor.  XV.  28,  '  And  when  all  things  shall  be  subdued  imto  Him,  then 
29.  shall  the  Son  also  Himself  be  subject  unto  Him  that  put  all 

things  under  Him,  that  God  may  be  all  in  all. 

'  Else  what  shall  they  do  which  are  baptized  for  the  dead, 
if  the  dead  rise;  not  at  all  ?  why  are  they  then  baptized  for  the 
dead  ?' 

This  is  "an  allusion  to  the  wholly  unauthorised,  and 
perhaps,  purely  local,  custom  of  having  a  survivor 
baptised  by  proxy  for  a  Christian,  who,  from  the  bad 
practice  of  deferring  baptism  in  the  hope  of  wiping 
away  all  intermediate  sins  by  one  act,  had  died  before 
he  could  be  baptised."  ^ 

Bishop  Elhcott's  "  Commentary  "  says  :  "  Does  St. 
Paul,  then,  by  what  he  here  says,  sanction  the  super- 
stitious practice  ?  Certainly  not."  It  was  an  "  argu- 
mentum  ad  hominem.  The  practice  known  as  baptism 
for  the  dead  was  absurd  if  there  be  no  resurrection. 
To  practise  it  and  to  deny  the  doctrine  of  the  resurrec- 
tion was  illogical." 

1  Cor.  XV.  35-  '  But  some  man  will  say,  How  are  the  dead  raised  up  ?  and 
SO-  with  what  body  do  they  come  ? 

'  Thou  fool,  that  which  thou  sowest  is  not  quickened,  except 
it  die  : 

'  And  that  which  thou  sowest,  thou  sowest  not  that  body 
that  shall  be,  but  bare  grain,  it  may  chance  of  wheat,  or  of 
some  other  grain  : 

'  But  God  giveth  it  a  body  as  it  hath  pleased  Him,  and  to 
every  seed  His  own  body, 

'  All  flesh  is  not  the  same  flesh  :  but  there  is  one  kind  of 
flesh  of  men,  another  flesh  of  beasts,  another  of  fishes,  and 
another  of  birds. 

'  There  are  also  celestial  bodies,  and  bodies  terrestrial : 
but  the  glory  of  the  celestial  is  one,  and  the  glory  of  the  ter- 
restrial is  another. 

'  There  is  one  glory  of  the  sun,  and  another  glorv  of  the 
moon,  and  another  glory  of  the  stars  :  for  one  star  differeth 
from  another  star  in  glory. 

'  So  also  is  the  resurrection  of  the  dead.  It  is  sown  in 
corruption  ;  it  is  raised  in  incorruption  : 

'  It  is  sown  in  dishonour  ;  it  is  raised  in  glory  :  it  is  sown 
in  weakness  ;  it  is  raised  in  power  : 

'  It  is  sown  a  natural  body  ;  it  is  raised  a  spiritual  body. 
There  is  a  natural  body,  and  there  is  a  spiritual  body. 


1   "  Texts  Explained,"  by  Dean  F.  W.  Farrar,  D.D.,  F.R.S., 
1899,  p.  196.     (Longmans,  Green  and  Co.) 


The   Teaching  of  the  Apostles  about  Hades     71 


'  And  so  it  is  written,   The  first  man  Adam  was  made  a   Genesis  ii.  7. 
living  soul  ;  the  last  Adam  was  made  a  quickening  spirit. 

'  Howbeit  that  was  not  first  which  is  spiritual,  but  that 
which  is  natural  ;  and  afterward  that  which  is  spiritual. 

'  The  first  man  is  of  the  earth,  earthy  :  the  second  man 
is  the  Lord  from  heaven. 

'  As  is  the  earthy,  such  are  they  also  that  are  earthy  :  and 
as  is  the  heavenly,  such  are  they  also  that  are  heavenly. 

'  And  as  we  have  borne  the  image  of  the  earthy,  we  shall 
also  bear  the  image  of  the  heavenly. 

'  Now  this  I  say,  brethren,  that  flesh  and  blood  cannot 
inherit  the  kingdom  of  God  ;  neither  doth  corruption  inherit 
incorruption.' 

This  wonderful  passage  seems  to  teach,  among  other 
things,  that  all  spirits  remain  waiting  somewhere  until 
the  second  Advent  of  Jesus,  or  the  Resurrection  at  the 
Last  Day. 

'Behold  I  show  you  a  mystery;   We  shall  not  all  sleep,    iCor.  xv.  51- 
but  we  shall  all  be  changed,  58. 

'  In  a  moment,  in  the  twinkling  of  an  eye,  at  the  last  trump  : 
for  the  trumpet  shall  sound,  and  the  dead  shall  be  raised 
incorruptible,  and  we  shall  be  changed. 

'  For  this  corruptible  must  put  on  incorruption,  and  this 
mortal  must  put  on  immortality. 

'  So  when  this  corruptible  shall  have  put  on  incorruption, 
and  this  mortal  shall  have  put  on  immortality,  then  shall  be 
brought  to  pass  the  saying  that  is  written,  Death  is  swallowed 
up  in  victory. 

'  O  death,  where  is  thy  sting  ?  O  grave,  where  is  thy 
victory  ? 

'  The  sting  of  death  is  sin  ;  and  the  strength  of  sin  is  the 
law, 

'  But  thanks  he  to  God,  which  giveth  us  the  victory  through 
our  Lord  Jesus  Christ. 

'  Therefore,  my  beloved  brethren,  be  ye  steadfast,  un- 
movable,  always  abounding  in  the  work  of  the  Lord,  forasmuch 
as  ye  know  that  your  labour  is  not  in  vain  in  the  Lord.' 

St.  Paul  evidently  thought  that  Jesus  would  come 
again  during  the  lifetime  of  some  to  whom  he  was 
writing.  The  righteous  dead  would  not  come  down 
from  heaven,  he  taught,  but  would  be  raised  from 
the  Intermediate  State,  where  they  had  been  waiting. 

'  For  which  cause  we  faint  not  ;  but  though  our  outward    2  Cor.  iv.  16- 
man  perish,  yet  the  inward  man  is  renewed  day  by  day.  18. 

'  For  our  light  affliction,  which  is  but  for  a  moment,  worketh 
for  us  a  far  more  exceeding  and  eternal  weight  of  glory  ; 

'  While  we  look  not  at  the  things  which  are  seen,  but  at 
the  things  which  are  not  seen  :  for  the  things  which  are  seen 
are  temporal ;  but  the  things  which  are  not  seen  are  eternal.' 


72  The  After  Life 


"  The  inward  man,"  the  higher  spiritual  hfe,  is  "  day 
by  day"  gaining  fresh  energies. 

"The  things  which  are  not  seen"  (the  very  phrase 
of  Heb.  xi.  i)  "are  the  objects  of  faith,  immortaUty, 
eternal  life,  the  crown  of  righteousness,  the  beatific 
vision.  These  things  are  subject  to  no  time-limits, 
and  endure  through  all  the  ages  of  God's  purposes.^'* 

2  Cor.  ix.  6.  '  But  this  7  say,  He  which  soweth  sparingly  shall  reap  also 

sparingly  ;  and  he  which  soweth  bountifully  shall  reap  also 
bountifully.' 

This  passage  seems  to  point  to  different  spheres  in 
the  Intermediate  State,  where  degrees  of  reward  are 
reaped. 

2  Cor.  xii.  I-  '  It  is  not  expedient  for  me  doubtless  to  glory.  I  will 
5-  come  to  visions  and  revelations  of  the  Lord. 

'  I  knew  a  man  in  Christ  above  fourteen  years  ago,  (whether 
in  the  body,  I  cannot  tell  ;  or  whether  out  of  the  body,  I  cannot 
tell  :  God  knoweth  ;)  such  an  one  caught  up  to  the  third 
heaven. 

'  And  I  knew  such  a  man,  (whether  in  the  body,  or  out 
of  the  body,  I  cannot  tell  :  God  knoweth  ;) 

'  How  that  he  was  caught  up  into  paradise,  and  heard  un- 
speakable words,  which  it  is  not  lawful  for  a  man  to  utter. 

'  Of  such  an  one  will  I  glory  :  yet  of  myself  I  will  not  glory, 
but  in  mine  infirmities.' 

Whatever  else  may  be  taught  by  St.  Paul  in  these 
marvellous  words,  it  is  certain  that  he  means  us  to 
understand  that  the  spirits,  waiting  in  that  sphere  of 
the  Intermediate  State  which  he  called  Paradise,  are 
conscious  and  are  able  to  converse. 

Gal.  vi.  7,  8.         '  Be  not  deceived  ;  God  is  not  mocked  :  for  whatsoever  a 
man  soweth,  that  shall  he  also  reap. 

'  For  he  that  soweth  to  his  flesh  shall  of  the  flesh  reap 
corruption  ;  but  he  that  soweth  to  the  spirit  shall  of  the  Spirit 
^"    •  ■^^^■'^"   reap  life  everlasting.'* 


nal  life. 


This  passage,  also,  points  to  different  spheres  in  the 
Intermediate  State. 


Eph.    iv.    7-        '  But  unto  every  one  of  us  is  given  grace  according  to  the 
13-  measure  of  the  gift  of  Christ. 

'  Wherefore  He  saith,  when  He  ascended  up  on  high.   He 
led  captivity  captive,  and  gave  gifts  unto  men. 

^  Bishop  Ellicott's  "  Commentary."     (Cassell  and  Co.) 


The  Teaching  of  the  Apostles  about  Hades     ']2, 

'  (Now  that  He  ascended,  what  is  it  but  that  He  also 
descended  first  into  the  lower  parts  of  the  earth  ? 

'  He  that  descended  is  the  same  also  that  ascended  up  far 
above  all  heavens,  that  He  might  fill  all  things.) 

'  And  He  gave  some,  apostles  ;*  and  some,  prophets  ;  and    *  r  y.  to  be 
some,  evangelists  ;  and  some,  pastors  and  teachers  ;  apostles. 

'  For  the  perfecting  of  the  saints,  for  the  work  of  the  ministry,    +  j^  y  build- 
for  the  edifyingf  of  the  body  of  Christ  :  '^p  ^^ 

'  Till   we   all  come  in  the   unity  of  the  faith,   and  of  the    ggg  pg_  ixviii. 
knowledge  of  the  Son  of  God,  unto  a  perfect  man,  unto  the        ig. 
measure  of  the  stature  of  the  fulness  of  Christ :' 

Verse  8  is  quoted  by  those  who  beheve  that,  since 
the  Resurrection  of  Jesus,  the  faithful  are  no  longer 
detained  in  Hades,  but  are  admitted  into  heaven 
immediately  after  death. 

The  true  explanation  of  the  passage  is  that  He  made 
a   show  of   the    "  principalities   and  powers,"   openly  Col.  ii.  15. 
"  triumphing  over  them^  "  in  the  Cross. ^ 

This  passage  is  held  by  many  to  prove  all  the  as- 
sumptions I  have  made  about  the  Intermediate 
State,  including  the  preaching  to  waiting  spirits 
being  continued  till  the  Last  Day. 

'  Not  with  eyeservice,  as  menpleasers  ;  but  as  the  servants  of   Eph.  vi.  6-8. 
Christ,  doing  the  will  of  God  from  the  heart  ; 

'  With  good  will  doing  service,  as  to  the  Lord,  and  not  to 
men  : 

'  Knowing  that  whatsoever  good  thing  any  man  doeth,  the 
same  shall  he  receive  of  the  Lord,  whether  he  he  bond  or  free.' 

The  last  verse  may  be  understood  as  pointing  to 
different  spheres  in  the  Intermediate  State. 

'  Being  confident  of  this  very  thing,  that  He  which  hath   Philip,  i.  6. 
begun  a  good  work  in  you  will  perform  it*  until  the  day  of    *  R.V.     per- 
Jesus  Christ.'  feet  it. 

"  The  day  of  Jesus  Christ  "  is  the  day  of  the  Final 
Judgment,  and  this  passage  clearly  points  to  purifica- 
tion in  the  Intermediate  State. 

'  For  to  me  to  live  is  Christ,  and  to  die  is  gain.  Philip,  i.  21- 

'  But  if  I  live  in  the  flesh,  this  is  the  fruit  of  my  labour  :        24. 
yet  what  I  shall  choose  I  wot  not. 

'  For  I  am  in  a  strait  betwixt  two,  having  a  desire  to  depart, 
and  to  be  with  Christ  ;  which  is  far  better  : 

'  Nevertheless  to  abide  in  the  flesh  is  more  needful  for  you.' 

^  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 


74  The  After  Life 


No  one  can  doubt  that  St.  Paul  believed  that  after 
death  he  would  be  conscious,  and  in  communion  with 
Christ. 

Philip,  ii.  9-        '  Wherefore  God  also  hath  highly  exalted  Him,  and  given 

15.  Him  a  name  which  is  above  every  name  : 

See  Eph.  i.  '  That  at  the  name  of  Jesus  every  knee  should  bow,  of 
20,  21.  things  in  heaven,  and  things  in  earth,  and  things  under  the 

Rev.  V.  13.       earth? 

'  And  that  every  tongue  should  confess  that  Jesus  Christ 
is  Lord,  to  the  glory  of  God  the  Father. 

'  Wherefore,  my  beloved,  as  ye  have  always  obeyed,  not  as 
in  my  presence  only,  but  now  much  more  in  my  absence, 
work  out  your  own  salvation  with  fear  and  trembling. 

'  For  it  is  God  which  worketh  in  you  both  to  will  and  to 
do  of  his  good  pleasure. 

'  Do  all  things  without  murmurings  and  disputings  : 
'  That  ye  may  be  blameless  and  harmless,  the  sons  of  God, 
without   rebuke,    in    the    midst   of   a   crooked   and    perverse 
nation,  among  whom  ye  shine  as  lights  in  the  world.' 

Verse  10  clearly  shows  that  "  things  under  the 
earth,"  by  which  I  understand  spirits  in  Hades,  are 
conscious,  and  have  the  power  of  speech  of  some 
description. 

Philip,  iii.  8-  '  Yea  doubtless,  and  I  count  all  things  but  loss  for  the 
14'  excellency  of  the  knowledge  of  Christ   Jesus  my  Lord  :   for 

whom  I  have  suffered  the  loss  of  all  things,  and  do  count 
them  but  dung,  that  I  may  win  Christ, 

'  And  be  found  in  Him,  not  having  mine  own  righteousness, 
which  is  of  the  law,  but  that  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of  God  by  faith  : 

'  That  I  may  know  Him,  and  the  power  of  His  resurrection, 
and  the  fellowship  of  His  sufferings,  being  made  conformable 
unto  His  death  ; 

'  If  by  any  means  I  might  attain  unto  the  resurrection  of 
the  dead. 

'  Not  as  though  I  had  already  attained,  either  were  already 
perfect :  but  I  follow  after,  if  that  I  may  apprehend  that  for 
which  also  I  am  apprehended  of  Christ  Jesus. 

'  Brethren,  I  count  not  myself  to  have  apprehended  :  but 
this  one  thing  /  do,  forgetting  those  things  which  are  behind, 
and  reaching  forth  unto  those  things  which  are  before, 

'  I  press  toward  the  mark  for  the  prize  of  the  high  calling 
of  God  in  Jesus  Christ.' 

I  think  the  words,  "  If  by  any  means  I  might  attain 
unto  the  resurrection  of  the  dead,"  show  that  St.  Paul 
knew  he  would  have  to  wait  in  the  Intermediate  State 
before  he  could  win  "  the  prize." 


The   Teaching  of  the  Apostles  about  Hades     75 


'For  it  pleased  the  Father  that  in  Him.  should  all  fulness    Col.  i.  19-21. 
dwell  ; 

'  And,  having  made  peace  through  the  blood  of  His  cross, 
by  Him  to  reconcile  all  things  unto  Himself  ;  by  Him,  /  say, 
whether  they  he  things  in  earth,  or  things  in  heaven. 

'  And  you,  that  were  sometime  alienated  and  enemies  in 
youv  mind  by  wicked  works,  yet  now  hath  He  reconciled.' 

"  To  reconcile  all  things  unto  Himself."  By  all 
things  I  understand  all  spirits  that  have  ever  been  on 
the  earth,  and  it  is,  therefore,  certain  that  there  must 
be  preaching  in  the  Intermediate  State  to  enable  the 
millions  of  spirits  of  the  heathen  and  others  to  be  recon- 
ciled to  Jesus. 

'  For  God  hath  not  appointed  us  to  wrath,  but  to  obtain    i  Thess.  v.  9, 
salvation  by  our  Lord  Jesus  Christ,  i°- 

'  Who  died  for  us,  that,  whether  we  wake  or  sleep,  we 
should  live  together  with  Him.' 

Whether  we  wake  (are  alive)  or  sleep  (are  dead),  we 
should  live  together  with  Him. 

The  continuance  of  life  after  death  is  here  clearly- 
taught. 

'  And  the  very  God  of  peace  sanctify  you  wholly  ;  and  /    i    Thess.    v. 
pray  God  your  whole  spirit  and  soul  and  body  be  preserved       23. 
blameless  unto  the  coming  of  our  Lord  Jesus  Christ.' 

This  verse  is  always  quoted  as  proving  the  Tripartite 
nature  of  man. 

The  soul  is  distinctly  a  function  of  the  body,  and 
together  they  form  "  the  flesh  "  of  Scripture. 

It  is  the  "  spirit,"  in  its  spirit-body,  which  awaits  in 
the  Intermediate  State  the  second  Advent  of  Jesus,  or 
the  Last  Day. 

'  For  this  is  good  and  acceptable  in  the  sight  of  God  our    i  Tim.  ii.  3-6. 
Saviour  : 

'  Who  will  have  all  men  to  be  saved,  and  to  come  unto  the 
knowledge  of  the  truth. 

'  For  there  is  one  God,  and  one  mediator  between  God  and 
men,  the  man  Christ  Jesus  ; 

'  Who  gave  Himself  a  ransom  for  all,  to  be  testified  in  due 
time. ' 

"  Redemption  is  universal,  yet  conditional ;  all 
may   be   saved,    yet    all    will   not   be   saved,  because 


^^  The  After  Life 


all    will    not    conform    to    God's    appointed    condi- 
tions."! 

I  Tim.  iv.  lo.  '  For  therefore  we  both  labour  and  suffer  reproach,  because 
we  trust  in  the  living  God,  who  is  the  Saviour  of  all  men, 
specially  of  those  that  believe.' 

While  the  above  words  "  warn  us  from  entertaining 
any  hopes  of  a  universal  redemption,  such  a  saying  as 
this  seems  to  point  to  the  blessed  Atonement  mystery 
as  performing  a  work  whose  consequences  reach  far 
beyond  the  limits  of  human  thought,  or  even  of  sober 
speculation.  "2 

Heb.  i.  13, 14.        '  But  to  which  of  the  angels  said  He  at  any  time,  Sit  on  My 
Ps.  ex.  right  hand,  until  I  make  thine  enemies  thy  footstool  ? 

'  Are  they  not  all  ministering  spirits,  sent  forth  to  minister 
for  them  who  shall  be  heirs  of  salvation  ?' 

Bishop  EUicott's  "  Commentary  "  says  :  "  This  word 
'  minister '  is  usually  applied  to  those  who  stood 
before  God  in  His  earthly  sanctuary  :  so  here  it  is 
fitly  used  of  the  nobler  offices  of  the  unseen  world." 

Heb.  iv.  1-16.  '  Let  us  therefore  fear,  lest,  a  promise  being  left  us  of  enter- 
ing into  His  rest,  any  of  you  should  seem  to  come  short  of  it. 

'  For  unto  us  was  the  gospel  preached,  as  well  as  unto 
them  :  but  the  word  preached  did  not  profit  them,  not  being 
mixed  with  faith  in  them  that  heard  it. 

'  For  we  which  have  believed  do  enter  into  rest,  as  He  said. 
As  I  have  sworn  in  My  wrath,  if  they  shall  enter  into  My 
rest  :  although  the  works  were  finished  from  the  foundation 
of  the  world. 

'  For  He  spake  in  a  certain  place  of  the  seventh  day  on 
this  wise,  And  God  did  rest  the  seventh  day  from  all  His 
works. 

'  And  in  this  place  again.  If  they  shall  enter  into  My  rest. 

'  Seeing  therefore  it  remaineth  that  some  must  enter  therein, 
and  they  to  whom  it  was  first  preached  entered  not  in  because 
of  unbelief  : 

'  Again,  He  limiteth  a  certain  day,  saying  in  David,  To-day, 
after  so  long  a  time  ;  as  it  is  said,  To-day  if  ye  will  hear  his 
voice,  harden  not  your  hearts. 

'  For  if  Jesus  had  given  them  rest,  then  would  He  not 
afterward  have  spoken  of  another  day.' 

^  EUicott,  quoted  in  "  Texts  Explained,"  by  Dean  F.  W. 
Farrar,  D.D.,  F.R.S.,  1899,  p.  278.  (Longmans,  Green  and 
Co.) 

2  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 


The   Teaching  of  the  Apostles  about  Hades     jy 

'  There  remaineth  therefore  a  rest  to  the  people  of  God. 

'  For  he  that  is  entered  into  his  rest,  he  also  hath  ceased 
from  his  own  works,  as  God  did  from  His. 

'  Let  us  labour  therefore  to  enter  into  that  rest,  lest  any 
man  fall  after  the  same  example  of  unbelief. 

'  For  the  word  of  God  is  quick,  and  powerful,  and  sharper 
than  any  two-edged  sword,  piercing  even  to  the  dividing 
asunder  of  soul  and  spirit,  and  of  the  joints  and  marrow,  and 
is  a  discerner  of  the  thoughts  and  intents  of  the  heart. 

'  Neither  is  there  any  creature  that  is  not  manifest  in  His 
sight :  but  all  things  are  naked  and  opened  unto  the  eyes  of 
Him  with  whom  we  have  to  do. 

'  Seeing  then  that  we  have  a  great  high  priest,  that  is  passed 
into  the  heavens,  Jesus  the  Son  of  God,  let  us  hold  fast  our 
profession. 

'  For  we  have  not  an  high  priest  which  cannot  be  touched 
with  the  feeling  of  our  infirmities  ;  but  was  in  all  points 
tempted  like  as  we  are,  yet  without  sin. 

'  Let  us  therefore  come  boldly  unto  the  throne  of  grace, 
that  we  may  obtain  mercy,  and  find  grace  to  help  in  time  of 
need.' 

"  '  Lest  a  promise  being  left  us.'  Here  it  is  simply 
said  that  such  a  promise  remains  unexhausted,  waiting 
for  complete  fulfilment. "^ 

"  '  Any  of  you  should  seem  to  come  short  of  it.' 
St.  Paul  refers  to  the  judge  who  witnesses  and  declares 
the  failure.  '  Lest  any  one  ...  be  held  (or  be  ad- 
judged) to  have  come  short  of  the  promise.'  "^ 

'  And  as  it  is  appointed  unto  men  once  to  die,  but  after  this   Heb.  ix.  27. 
the  judgment.' 

In  the  Revised  Version  this  passage  reads,  "  And 
inasmuch  as  it  is  appointed  unto  men  once  to  die, 
and  after  this  cometh  judgment" — not  the  judgment. ^ 
Canon  Luckock  explains  the  meaning  to  be  that  after  Chap.  VI. 
death  there  is  a  judgment  or  crisis  by  which  the  place 
of  the  spirit  in  Hades  is  determined. 

This  verse  is  quoted  by  those  who  believe  that 
spirits  will  be  judged  immediately  after  death,  and 
then  admitted  into  heaven,  or  cast  into  everlasting 
flames. 

^  Bishop  EUicott's  "  Commentary."     (Cassell    and  Co.) 
2  Ihid. 

2  "  The  Intermediate  State,"  by  Canon  H.  M.  Luckock,  D.D., 
1890,  p.  22.     (Longmans,  Green  and  Co.) 


78  The  After  Life 

Heb.  xi.  13-  'These  all  died  in  faith,  not  having  received  the  promises, 
16.  but  having  seen  them  afar  off,  and  were  persuaded  of  them, 

and  embraced  them,  and  confessed  that  they  were  strangers 
and  pilgrims  on  the  earth. 

'  For  they  that  say  such  things  declare  plainly  that  they 
*  R.V.  a  seek  a  country.* 

country  '  And  truly,  if  they  had  been  mindful  of  that  country  from 

of  their     whence  they  came  out,  they  might  have  had  opportunity  to 
own.  have  returned. 

'  But  now  they  desire  a  better  country,  that  is,  an  heavenly  : 
wherefore  God  is  not  ashamed  to  be  called  their  God  :  for  He 
hath  prepared  for  them  a  city.' 

"  It  will  be  easy  to  see  how  each  one  for  himself  (of 
the  patriarchs)  would  be  led  to  regard  the  state  of 
wandering  in  which  he  spent  his  life  as  an  emblem  of  a 
state  of  earthly  waiting  for  an  enduring  home ;  the 
sojourning  in  the  land  was  a  constant  symbol  of  the 
sojourning  upon  earth.  Hence  the  same  language  is 
used  from  age  to  age  after  Canaan  is  received  as  an 
inheritance. "1 

Heb.  xii.  5-  '  And  ye  have  forgotten  the  exhortation  which  speaketh 
II.  unto   you   as   unto   children,    My  son,    despise  not  thou   the 

chastening  of  the  Lord,  nor  faint  when  thou  art  rebuked  of 
Him: 

'  For  whom  the  Lord  loveth  He  chasteneth,  and  scourgeth 
every  son  whom  He  receiveth. 

'  If  ye  endure  chastening,  God  dealeth  with  you  as  with 
sons  ;  for  what  son  is  he  whom  the  father  chasteneth  not  ? 

'  But  if  ye  be  without  chastisement,  whereof  all  are  par- 
takers, then  are  ye  bastards,  and  not  sons. 

'  Furthermore  we  have  had  fathers  of  our  flesh  which  cor- 
rected us,  and  we  gave  them  reverence  :  shall  we  not  much 
rather  be  in  subjection  unto  the  Father  of  spirits,  and  live  ? 

'  For  they  verily  for  a  few  days  chastened  us  after  their 
own  pleasure  ;  but  He  for  our  profit,  that  we  might  be  par- 
takers of  His  holiness. 

'  Now  no  chastening  for  the  present  seemeth  to  be  joyous, 
but  grievous  :  nevertheless  afterward  it  yieldeth  the  peace- 
able fruit  of  righteousness  unto  them  which  are  exercised 
thereby.' 

This  "  chastening  "  may  be  continued  in  the  Inter- 
mediate State,  after  the  spirit,  which  would  not 
"  endure  "  it  on  earth,  has  left  its  body. 

I  Pet.  V.  10.  '  But  the  God  of  all  grace,  who  hath  called  us  unto  His 
eternal  glory  by  Christ  Jesus,  after  that  ye  have  suffered  a 
while,  make  you  perfect,  stablish,  strengthen,  settle  you.' 

^  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 


him  life. 


The  Teaching  of  the  Apostles  about  Hades     79 

St.  Peter  may  have  had  in  his  mind  the  "  perfecting  " 
of  the  spirits  in  Hades  as  well  as  the  men  still  on  earth. 

'  The  Lord  is  not  slack  concerning  His  promise,   as  some    2  Pet.  iii.  9. 
men   count   slackness  ;   but  is   longsuffering  to   us-ward,    not 
willing  that  any  should  perish,  but  that  all  should  come  to 
repentance. ' 

"  Not  willing  that  any  should  perish,  but  that  all 
should  come  to  repentance." 

These  words  must  include  repentance  in  the  Inter- 
mediate State,  because  there  is  no  salvation  except 
through  the  Name  of  Jesus,  which  Name  many  millions 
have  never  heard  on  earth. 

'If  any  man  see  his  brother  sin  a  sin  which  is  not  unto  i  John  v.  16 

death,  he  shall  ask,  and  he  shall  give  him  life*  for  them  that  17. 

sin  not  unto  death.     There  is  a  sin  unto  death  :  I  do  not  say  *  R-V.  God 

that  he  shall  pray  for  it.  wiU  give 

'  All  unrighteousness  is  sin  :  and  there  is  a  sin  not  unto  death.' 

It  is  on  this  passage  that  the  Church  of  Rome  rests 
its  dogma  that  mortal  sin  is  the  "  sin  unto  death,"  and 
venial  sin  is  the  "  sin  which  is  not  to  death." 

Bishop  Ellicott's  "Commentary"  remarks  that  to  so 
divide  sins,  on  the  authority  of  this  passage,  "  is  to  mis- 
understand the  whole  argument  of  the  Epistle,  and  to 
seduce  the  conscience.  St.  John  only  means  that, 
though  prayer  can  do  much  for  an  erring  brother, 
there  is  a  wilfulness  against  which  it  would  be  power- 
less ;  for  even  prayer  is  not  stronger  than  free-will." 

It  is  clear  that  the  "  death  "  here  referred  to  is  the 
"  second  death  "  of  the  Last  Day  to  which  unrepentant 
sinners  will  be  sentenced. 


II. — All  Spirits  remain  in  the  Intermediate  State 
UNTIL  THE  Second  Advent  of  Jesus,  or  the 
Resurrection  on  the  Last  Day. 

'  Men  and  brethren,  let  me  freely  speak  unto  you  of  the   Acts    ii. 
patriarch  David,   that  he  is  both  dead  and  buried,   and  his        35. 
sepulchre  is  with  us  unto  this  day. 

'  Therefore  being  a  prophet,   and  knowing  that  God  had 
sworn  with  an  oath  to  him,  that  of  the  fruit  of  his  loins, 


8o 


The  After  Life 


*  R.V. 
Hades, 


Matt.      X 
44. 

Ps.  ex.  I. 


according  to  the  flesh,  He  would  raise  up  Christ  to  sit  on  his 
throne  ; 

'  He  seeing  this  before  spake  of  the  resurrection  of  Christ, 
that  His  soul  was  not  left  in  hell,*  neither  His  flesh  did  see 
corruption. 

'  This  Jesus  hath  God  raised  up,  whereof  we  all  are  wit- 
nesses. 

'  Therefore  being  by  the  right  hand  of  God  exalted,  and 
having  received  of  the  Father  the  promise  of  the  Holy  Ghost, 
He  hath  shed  forth  this,  which  ye  now  see  and  hear. 

'  For  David  is  not  ascended  into  the  heavens  :  but  he  saith 
himself.  The  Lord  said  unto  my  Lord,  Sit  thou  on  my  right 
hand, 

'  Until  I  make  thy  foes  thy  footstool.' 

In  Bishop  Ellicott's  "Commentary  "  it  is  pointed  out 
that  "  there  is,  when  we  remember  what  had  passed 
but  seven  weeks  before,  something  very  striking  in  the 
reproduction  by  St.  Peter  of  the  very  words  by  which 
our  Lord  had  brought  the  scribes  to  confess  their 
ignorance  of  the  true  interpretation  of  the  Psalmist's 
mysterious  words.  Those  who  were  then  silenced  are 
now  taught  how  it  was  that  David's  Son  was  also 
David's  Lord." 

'  I  thank  my  God  always  on  your  behalf,  for  the  grace  of 
God  which  is  given  you  by  Jesus  Christ  ; 

'  That  in  every  thing  ye  are  enriched  by  Him,  in  all  utter- 
ance, and  in  all  knowledge  ; 

'  Even  as  the  testimony  of  Christ  was  confirmed  in  you  : 

'  So  that  ye  come  behind  in  no  gift ;  waiting  for  the  coming 
of  our  Lord  Jesus  Christ : 

'  Who  shall  also  confirm  you  unto  the  end,  that  ye  may  he 
blameless  in  the  day  of  our  Lord  Jesus  Christ.' 

It  is  true  that  St.  Paul  expected  "  the  coming  of  our 
Lord  Jesus  Christ  "  to  take  place  very  soon,  but,  still, 
the  promise  that  He  "  shall  also  confirm  you  unto  the 
end"  must  apply  to  the  spirits  in  Hades,  as  well  as  to 
men  on  earth.  The  teaching  clearly  is  that  it  was  to 
the  Day  of  this  coming  that  men  were  to  look  for  the 
great  reward. 

I  Cor.  XV.  21-        '  For  since  by  man  came  death,  by  man  came  also  the  resur- 

26.  rection  of  the  dead. 

See  I  Thess.        <  jtq]-  ^g  j^  Adam  all  die,  even  so  in  Christ  shall  all  be  made 
-   13.  17-     alive. 

^^'    ■'"        '  But  every  man  in  his  own  order  :  Christ  the  firstfruits  ; 
afterward  they  that  are  Christ's  at  His  coming. 


Ps.  ex.  I. 

Matt.      1 
AA- 


I  Cor.  i.  4-8. 


Rev. 

15 


The   Teaching  of  the  Apostles  about  Hades     8 1 

'  Then  conieth  the  end,  when  He  shall  have  delivered  up  the 
kingdom  to  God,  even  the  Father  ;  when  He  shall  have  put 
doM'n  all  rule  and  all  authority  and  power. 

'  For  He  must  reign,  till  He  hath  put  all  enemies  under  His 
feet. 

'  The  last  enemy  that  shall  be  destroyed  is  death.' 

In  Bishop  Ellicott's  "  Commentary  "  I  find  :  "  There 
is  to  be  a  sequence  in  the  resurrection  of  the  dead,  and 
St.  Paul  explains  this  by  the  three  groups  :  (i)  Christ 
Himself,  the  firstfruits  ;  (2)  the  faithful  in  Christ  at 
His  coming  ;  (3)  all  the  rest  of  mankind  at  the  end, 
when  the  final  judgment  takes  place.  The  interval 
between  these  latter  two,  as  to  its  duration,  or  where  or 
how  it  will  be  spent,  is  not  spoken  of  here." 

'  If  after  the  manner  of  men  I  have  fought  with  beasts  at  i  Cor.  xv.  32. 
Ephesus,  what  advantageth  it  me,  if  the  dead  rise  not  ?  let  us  See  Isa.  xxii. 
eat  and  drink  ;  for  to-morrow  we  die.'  ^3- 

The  words  in  the  last  sentence  recall  "  an  inscription 
on  a  statue  at  Anchiale,  a  town  in  Cilicia,  which  was 
St.  Paul's  native  province  :  '  Sardanapalus,  the  son  of 
Anacyndraxes,  built  Anchiale  and  Tarsus  in  one  day. 
Stranger,  eat,  drink,  and  play,  for  all  the  rest  is  not 
worth  this.'  The  figure  is  represented  as  making  a  con- 
temptuous motion  with  its  fingers. "^ 

St.  Paul  is  really  arguing  the  truth  of  the  Resurrec- 
tion, and  he  says,  "  if  the  dead  rise  not,"  our  conduct  is 
illogical. 

'  For  we  know  that  if  our  earthly  house  of  this    tabernacle   ~   Cor.  v.   i- 
were  dissolved,  we  have  a  building  of  God,  an  house  not  made        lO- 
with  hands,  eternal  in  the  heavens. 

'  For  in  this  we  groan,  earnestly  desiring  to  be  clothed 
upon  with  our  house  which  is  from  heaven  : 

'  If  so  be  that  being  clothed  we  shall  not  be  found  naked. 

'  For  we  that  are  in  this  tabernacle  do  groan,  being  bur- 
dened :  not  for  that  we  would  be  unclothed,  but  clothed  upon, 
that  mortality  might  be  swallowed  up  of  life. 

'  Now  he  that  hath  wrought  us  for  the  selfsame  thing  is 
God,  who  also  hath  given  unto  us  the  earnest  of  the  Spirit.*        *  Compare 

'Therefore  we  are  always  confident,  knowing  that,  whilst  Phil,  i^  - 1-25. 
we  are  at  home  in  the  body,  we  are  absent  from  the  Lord  : 

'  (For  we  walk  by  faith,  not  by  sight :) 


^  Bishop  Ellicott's  "  Commentary."     (Cassell  and  C0.I 

6 


/f4743 


S2  The  After  Life 

'  We  are  confident,  /  say,  and  willing  rather  to  be  absent 
froin  the  body,  and  to  be  present  with  the  Lord. 

'  Wherefore  we  labour,  that,  whether  present  or  absent,  we 
may  be  accepted  of  Him. 

'  For  we  must  all  appear  before  the  judgment  seat  of  Christ  ; 
that  every  one  may  receive  the  things  done  in  his  body, 
according  to  that  he  hath  done,  whether  it  be  good  or  bad.' 

Bishop Ellicott's  "Commentary"  explains  verse  8  as: 
"We  are  content,  if  death  comes  before  the  coming  of 
the  Lord,  to  accept  death  ;  for  even  though  it  does  not 
bring  with  it  the  glory  of  the  resurrection  bod}^  it  does 
make  us  at  home  with  Christ  among  the  souls  who  wait 
for  the  resurrection." 

Eph.  i.  9-12.  '  Having  made  known  unto  us  the  mystery  of  His  will,  ac- 
cording to  His  good  pleasure  which  He  hath  purposed  in 
Himself  : 

'  That  in  the  dispensation  of  the  f^llness  of  times  He  might 
gather  together  in  one  all  things  in  Christ,  both  which  are  in 
heaven,  and  which  are  on  earth  ;  even  in  Him  : 

'  In  whom  also  we  have  obtained  an  inheritance,  being 
predestinated  according  to  the  purpose  of  Him  who  worketh 
all  things  after  the  counsel  of  His  own  will  : 

'  That  we  should  be  to  the  praise  of  His  glory,  who  first 
trusted  in  Christ.' 

The  following  passage  is  quoted  in  explanation  of 
verse  10  : 

Col.  i.  16-20.  '  For  by  Him  were  all  things  created,  that  are  in  heaven, 
and  that  are  in  earth,  visible  and  invisible,  whether  they  be 
thrones,  or  dominions,  or  principalities,  or  powers  :  all  things 
were  created  by  Him,  and  for  Him  : 

'  And  He  is  before  all  things,  and  by  Him  all  things  consist . 

'  And  He  is  the  Head  of  the  body,  the  Church  :  who  is  the 
beginning,  the  firstborn  from  the  dead  ;  that  in  all  things 
He  might  have  the  pre-eminence. 

'  For  it  pleased  the  Father  that  in  Him  should  all  fulness 
dwell  ; 

'  And,  having  made  peace  through  the  blood  of  His  cross, 
by  Him  to  reconcile  all  things  unto  Himself  ;  by  Him,  I  say, 
whether  they  be  things  in  earth,  or  things  in  heaven.' 

These  two  passages  seem  to  be  a  sufficient  answer  to 
Calvin's  awful  doctrine  that  the  majority  of  mankind 
were  doomed  to  suffer  everlasting  torments  in  material 
frames. 

^^'y  '^^■u  1  '  Being  confident  of  this  very  thing,  that  He  which  hath 
Derfe'-t  -^Ggun  a  good  work  in  you  will  perform*  it  until  the  day  of 
^  I  Jesus  Christ. ' 


The   Teaching  of  the  Apostles  about  Hades     S3 

This  perfecting  of  the  "  good  work  "  must  be  continu- 
ally carried  on  in  the  Intermediate  State. 

'  And  this  I  pray,  that  your  love  may  abound  yet  more  and    Phil.  i.  9,  10. 
more  in  knowledge  and  in  all  judgment  ; 

'  That  ye  may  approve  things  that  are  excellent  ;  that  ye 
may  be  sincere  and  without  offence  till  the  day  of  Christ.' 

This  passage,  also,  must  point  to  the  life  in  the  Inter- 
mediate State,  as  well  as  to  the  life  on  earth. 

'  When  Christ,   who  is  our  life,  shall  appear,   then  shall  ye    Col.  iii.  4. 
also  appear  with  Him  in  glory.' 

Compare  : 

'  Who  shall  change  our  vile  body,  that  it  may  be  fashioned    Phil.  iii.  21. 
like  unto  His  glorious  body,  according  to  the  working  whereby 
He  is  able  even  to  subdue  all  things  unto  Himself.' 

'  Behold,  what  manner  of  love  the  Father  hath  bestowed    i  John  iii.  i, 
upon  us,  that  we  should  be  called  the  sons  of  God  :  therefore        2. 
the  world  knoweth  us  not,  because  it  knew  Him  not. 

'  Behold,  now  are  we  the  sons  of  God,  and  it  doth  not  yet 
appear  what  we  shall  be  :  but  we  know  that,  when  He  shall 
appear,  we  shall  be  like  Him  ;  for  we  shall  see  Him  as  He  is.' 

'  But  I  would  not  have  you  to  be  ignorant,  brethren,  con-    i    Thess.    iv. 
cerning  them  which  are  asleep,  that  ye  sorrow  not,  even  as        13-18. 
others  which  have  no  hope. 

'  For  if  we  believe  that  Jesus  died  and  rose  again,  even  so 
them  also  which  sleep  in  Jesus  will  God  bring  with  Him. 

'  For  this  we  say  unto  you  by  the  word  of  the  Lord,  that 
we  which  are  alive  and  remain  unto  the  coming  of  the  Lord 
shall  not  prevent*  them  which  are  asleep.  *    R.V.    pre- 

'  For  the  Lord  Himself  shall  descend  from  heaven  with  a  cede, 

shout,  with  the  voice  of  the  archangel,  and  with  the  trump 
of  God  :  and  the  dead  in  Christ  shall  rise  first  : 

'  Then  we  which  are  alive  and  remain  shall  be  caught  up 
together  with  them  in  the  clouds,  to  meet  the  Lord  in  the  air  : 
and  so  shall  we  ever  be  with  the  Lord. 

'  Wherefore  comfort  one  another  with  these  words.' 

Bishop  Ellicott's  "  Commentary "  explains  that, 
"  We  here  learn  what  was  the  exact  nature  of  the  Thes- 
salonians'  anxiety  concerning  the  dead.  They  were 
full  of  excited  hopes  of  the  coming  of  that  kingdom 
which  had  formed  so  prominent  a  part  of  the  Apostle's 
preaching  there ;  and  were  afraid  that  the  highest  Acts  xvii.  7. 
glories  in  that  kingdom  would  be  engrossed  by  those 
who  were  alive  to  receive  them  ;  and  that  the  dead,  not 
being  to  rise  till  afterwards,  would  have  less  blessed 

6—2 


84  The  After  Life 

privileges.  This  would  make  them  not  only  sorry  for 
their  dead  friends,  but  also  reluctant  to  die  themselves." 
The  teaching  is  clear  that  all  the  dead  remain  in  the 
Intermediate  State  until  the  second  Advent  of  Jesus, 
or  the  general  Resurrection. 

iTim.  vi.  14-  'That  thou  keep  this  commandment  without  spot,  un- 
16,  rebukeable,  until  the  appearing  of  our  Lord  Jesus  Christ : 

•  '  Which  in  His  times  He  shall  shew,  who  is  the  blessed  and 

only  Potentate,  the  King  of  kings,  and  Lord  of  lords  ; 

'  Who  only  hath  immortality,  dwelling  in  the  light  which 
no  man  can  approach  unto  ;  whom  no  man  hath  seen,  nor  can 
see  :  to  whom  be  honour  and  power  everlasting.     Amen.' 

Compare  : 

Deut.  iv.  12.  '  And  the  Lord  spake  unto  you  out  of  the  midst  of  the  fire  : 
ye  heard  the  voice  of  the  words,  but  saw  no  similitude  ;  only 
ye  heard  a  voice.' 

Exod.  xxxiii.  '  And  He  said.  Thou  canst  not  see  My  face  :  for  there  shall 
20.  no  man  see  Me,  and  live.' 

John  1.  18.     \      -  j^Q  ^^^  \vs±\v  seen  God  at  any  time.' 

1  John  IV.  1 2.  J  ^ 

The  above  passages  teach  that  all  spirits  remain  in 
the  Intermediate  State  until  the  second  Advent  of  Jesus, 
or  the  Last  Day. 

2  Tim.  i.  12,  'For  the  which  cause  I  also  suffer  these  things  :  neverthe- 
18.  less  I  am  not  ashamed  :  for  I  know  whom  I  have  believed, 

and  am  persuaded  that  He  is  able  to  keep  that  which  I  have 
committed  unto  Him  against  that  day.'' 

He  4:  4:  ^  ^ 

'  The  Lord  grant  unto  him  that  he  may  find  mercy  of  the 
Lord  in  that  day  :  and  in  how  many  things  he  ministered  unto 
.me  at  Ephesus,  thou  knowest  very  well.' 

"  That  day  "  means  the  second  Advent  of  Jesus,  or 
the  day  of  the  Final  Judgment,  and  it  is  clear  that 
St.  Paul  taught  that  spirits  do  not  receive  their  final 
reward  until  then. 

2  Tim.  iv.  8,  '  Henceforth  there  is  laid  up  for  me  a  crown  of  righteous- 
18.  ness,  which  the  Lord,  the  righteous  judge,  shall  give  me  at 

that  day  :  and  not  to  me  only,  but  unto  all  them  also  that  love 
His  appearing.' 

'  And  the  Lord  shall  deliver  me  from  every  evil  work,  and 

will  preserve  me  unto  His  heavenly  kingdom  :   to  whom  be 

glory  for  ever  and  ever.     Amen.' 

Heb.  xi.   38-        '  (Of  whom  the  world   was   not  worthy  :)   they  wandered 

xii.  2.  in  deserts,  and  in  mountains,  and  in  dens  and  caves  of  the 

earth. 


The   Teaching  of  the  Apostles  aboiLt  Hades     85 

'  And  these  all,  having  obtained  a  good  report  through 
faith,  received  not  the  promise  : 

'  God  having  provided  some  better  thing  for  us,  that  they 
without  us  should  not  he  made  perfect. 

'  Wherefore  seeing  we  also  are  compassed  about  with  so 
!;reat  a  cloud  of  witnesses,  let  us  lay  aside  every  weight,  and 
the  sin  which  doth  so  easily  beset  us,  and  let  us  run  with 
patience  the  race  that  is  set  before  us, 

'  Looking  unto  Jesus  the  Author  and  finisher  of  our  faith  ; 
who  for  the  joy  that  was  set  before  Him  endured  the  cross, 
despising  the  shame,  and  is  set  down  at  the  right  hand  of  the 
throne  of  God.' 

The  teaching  in  verse  40  is  the  same  as  in  i  Thess. 
iv.  15. 

'  But  ye  are  come  unto  Mount  Sion,  and  unto  the  city  of   Heb.  xii.  22 
the  living  God,  the  heavenly  Jerusalem,  and  to  an  innumer-        23. 
able  company  of  angels, 

'  To  the  general  assembly  and  church  of  the  firstborn, 
which  are  written  in  heaven,  and  to  God  the  Judge  of  all, 
and  to  the  spirits  of  just  men  made  perfect.' 

These  words  recall  the  last  verses  of  the  preceding 
chapter. 

"  The  analogy  of  Scripture  forbids  us  to  consider  their 
present  state  as  the  full  consummation  ;  for  that,  these 
*  spirits  '  and  we  who  are  yet  *  in  the  body  '  await  the 
day  of  the  resurrection.  These  words,  however,  do 
not  refer  to  the  period  of  the  Old  Covenant  only  ; 
indeed  they  do  not  in  strictness  belong  to  that  period 
at  all.  The  spirits  of  the  righteous  servants  of  Christ 
join  the  same  fellowship  ;  and  only  when  Christ  was 
manifested  does  the  state  to  which  the  name  '  perfec- 
tion '  is  thus  given  seem  to  have  begun.  What  was 
received  by  those  '  spirits  of  the  righteous  '  when  they 
saw  the  day  of  Christ,  we  cannot  tell ;  but  the  teaching 
of  Scripture  seems  to  be  that  they  were  raised  to  some 
higher  state  of  blessedness."^ 

'  For  Christ  also  hath  once  suffered  for  sins,   the  just  for  i  Pet.  iii.  18- 

the  unjust,  that  He  might  bring  us  to  God,  being  put  to  death  20. 
in  the  flesh,  but  quickened  by  the  Spirit  : 

'  By  which  also*  He  went  and  preached  unto  the  spirits  in  *  R.V.  in 
prison  ;  which 
. also. 


^  Bishop  Ellicott's  "  Commentary."      (Cassell  and  Co.) 


86  The  After  Life 

'  Which  sometime  were   disobedient,   when  once  the  long- 
suffering  of  God  waited  in  the  days  of  Noah,  while  the  ark 
was  a  preparing,  wherein  few,  that  is,  eight  souls  were  saved 
by  water.' 
I  Pet.  iv.  6.  '  For   this    cause    was    the    gospel    preached    also    to    them 

that  are  dead,  that  they  might  be  judged  according  to  men  in 
the  flesh,  but  live  according  to  God  in  the  spirit.' 

Bishop  Ellicott's  "  Commentary  "  says  that  "  by  the 
Spirit,-'  in  verse  i8,  should  be  "  in  spirit,"  and  explains 
the  passage  by  teaching  "  that  the  spirit,  set  free  from 
the  body,  immediately  receives  new  life,  as  it  were, 
thereby.  To  purely  spiritual  realities  it  becomes  alive  in 
a  manner  which  was  impossible  while  it  was  united  to  the 
flesh.  The  new  powers  are  exemplified  in  what  follows 
immediately.  So  long  as  Christ,  so  long  as  any  man, 
is  alive  in  the  flesh,  he  cannot  hold  converse  with  spirits 
as  such  ;  but  the  moment  death  severs  flesh  and  spirit 
the  spirit  can  deal  with  other  spirits,  which  Christ  pro- 
ceeded forthwith  to  do."^ 

It  is,  further,  distinctly  held  that  "  directly  Christ's 
human  spirit  was  disengaged  from  the  body.  He  gave 
proof  of  the  new  powers  of  purely  spiritual  action 
thus  acquired  by  going  off  to  the  place  or  state  in  which 
other  disembodied  spirits  were,  and  conveyed  to  them 
certain  tidings  :  He  '  preached  '  unto  them."^ 

1  Pet.  V.  4.  '  And  when  the  chief  Shepherd  shall  appear,  ye  shall  receive 

a  crown  of  glory  that  fadeth  not  away.' 

This  clearly  teaches  that  the  reward  is  not  received 
until  the  chief  Shepherd  shall  appear,  and  therefore 
spirits  must  be  waiting  in  the  Intermediate  State. 

2  Pet.  ii.  4.      > 

*  R.V.    Tar-        '  For  if  God   spared  not  the  angels  that  sinned,   but  cast 
tarus.       \them  down  to  hell,*  and  delivered  them  into  chains  of  dark- 
See  Gen.  vi.2    ness,  to  he  reserved  vmto  jvidement.' 
andjude6.j  •'      ^ 

The  Greek  word,  translated  "hell,"  means  Tartarus, 
and  it  occurs  nowhere  else  in  the  Bible. 

5     Pet.  ii.  9.  '  The  Lord  knoweth  how  to  deliver  the  godly  out  of  tempta- 

tions, and  to  reserve  the  unjust  unto  the  day  of  judgment  to 
be  punished.' 

^  Bishop  Ellicott's  "Commentary."     (Cassell  and  Co.) 
2  Ibid. 


The   Teaching  of  the  Apostles  about  Hades     87 

The  Revised  Version  reads,  "  and  to  keep  the  un- 
righteous under  punishment  unto  the  day  of  judgment." 

The  error  is  similar  to  that  of  :  "such  as  should  be  Acts  ii.  47. 
saved,"  instead  of,  "  those  that  were  being  saved,"  ol 
the  Revised  Version. 

The  first  passage  certainly  teaches  that  there  are 
different  spheres  in  the  Intermediate  State. 

'  And  the  angels  which  kept  not  their  first  estate,  but  left    Jude  6. 
their  own  habitation.  He  hath  reserved  in  everlasting  chains 
under  darkness  unto  the  judgment  of  the  great  day.' 

Compare  : 

'  Those  who  seduced  them  shall  be  bound  with  chains  for  Enoch  Ixviii. 

ever.'  39. 

'  For  if  God  spared  not  the  angels  that  sinned,   but  cast  2  Pet.  ii  4. 

them  down  to  hell,*  and  delivered  them  into  chains  of  darkness,  *  R.V. 

to  be  reserved  unto  judgment.'  Tartarus. 

'  /  am  He  that  liveth,  and  was  dead  ;  and,  behold,   I  am  Rev.  i.  18. 

alive  for  evermore.  Amen  ;  and  have  the  keys  of  hell*  and  of  *  R-V. 

death.'  Hades. 

This  passage  teaches  the  continued  existence  of 
Hades,  and  is  against  the  theory  that,  since  the  Resur- 
rection of  Jesus,  the  spirits  of  the  righteous  are  not 
detained  in  Hades,  but  are  transported  at  once  to 
heaven. 

'  And  I  will  kill  her  children  with  death  ;  and  all  the  churches    Rev.    ii.    23- 
shall  know  that  I  am  He  which  searcheth  the  reins  and  hearts  :        26. 
and  /  will  give  unto  every  one  of  you  according  to  your  works. 

'  But  unto  you  I  say,  and  unto  the  rest  in  Thyatira,  as 
many  as  have  not  this  doctrine,  and  which  have  not  known 
the  depths  of  Satan,  as  they  speak  ;  I  will  put  upon  you  none 
other  burden. 

'  But  that  which  ye  have  already  hold  fast  till  I  come. 

'  And  he  that  overcometh,  and  keepeth  My  works  unto  the 
end,  to  him  will  I  give  power  over  the  nations  :' 

'And  no  man  in  heaven,   nor  in   earth,   neither  under  the   Rev.  v.  3, 13. 
earth,  was  able  to  open  the  book,  neither  to  look  thereon.' 


-  '  And  every  creature  which  is  in  heaven,  and  on  the  earth, 
and  under  the  earth,  and  such  as  are  in  the  sea,  and  all  that 
are  in  them,  heard  I  saying.  Blessing,  and  honour,  and  glory, 
and  power,  be  unto  Him  that  sitteth  upon  the  throne,  and 
unto  the  Lamb  for  ever  and  ever.' 

'  And  when  He  had  opened  the  fifth  seal,  I  saw  under  the  Rev. 
altar  the  souls  of  them  that  were  slain  for  the  word  gf  God,  11^ 
and  for  the  testimony  which  they  held  : 


VI.    9- 


S8 


TJie  After  Life 


See    Isa.    ix.>^ 
7-18. 

*  R.V.  or 
'  shoiild 
have  ful 
filled 
their 
course.' 

Rev.  xi.  1 8. 


; 


Rev.  xiv.  I  ^. 

*  R.V.  '  for"^ 
their 
works 
follow 
with 
them.' 

Rev.  XX.    12, 
13. 


*  R.V. 

Hades. 
Rev.   xxi.    5- 

8. 


Rev.  xxii.  12. 


'  And  they  cried  with  a  loud  voice,  saying,  How  long,  O 
Lord,  holy  and  true,  dost  Thou  not  jvidge  and  avenge  our  blood 
on  them  that  dwell  on  the  earth  ?' 

'  And  white  robes  were  given  unto  every  one  of  them  ;  and 
it  was  said  unto  them,  that  they  should  rest  yet  for  a  little 
'season,  until  their  fellowservants  also  and  their  brethren,  that 
should  be  killed  as  they  were,  should  he  fulfiMed.'* 

'  And   the   nations   were   angry,    and   Thy   wrath   is   come, . 
and  the  time  of  the  dead,  that  they  should  be  judged,  and  that 
Thou  shouldest  give  reward  unto  Thy  servants  the  prophets, 
and  to  the  saints,  and  them  that  fear  Thy  name,  small  and 
great  ;  and  shouldest  destroy  them  which  destroy  the  earth.' 

'  And  I  heard  a  voice  from  heaven  saying  unto  me.  Write, 
Blessed  are  the  dead  which  die  in  the  Lord  from  henceforth  : 
'Yea,  saith  the  Spirit,  that  they  may  rest  from  their  labours  ; 
and  their  works  do  follow  them.** 

'  And  I  saw  the  dead,  small  and  great,  stand  before  God  ; 
and  the  books  were  opened  :  and  another  book  was  opened, 
which  is  the  book  of  life  :  and  the  dead  were  judged  out  of 
those  things  which  were  written  in  the  books,  according  to 
their  works. 

'  And  the  sea  gave  up  the  dead  which  were  in  it  ;  and  death 
and  hell*  delivered  up  the  dead  which  were  in  them  :  and 
they  were  judged  every  man  according  to  their  works.' 

'  And  He  that  sat  upon  the  throne  said.  Behold,  I  make  all 
things  new.  And  He  said  unto  me,  Write  :  for  these  words 
are  true  and  faithful. 

'  And  He  said  unto  me,  It  is  done.  I  am  Alpha  and  Omega, 
the  beginning  and  the  end.  I  will  give  unto  him  that  is 
athirst  of  the  fountain  of  the  water  of  life  freely. 

'  He  that  overcometh  shall  inherit  all  things  ;  and  I  will 
be  his  God,  and  he  shall  be  My  son. 

'  But  the  fearful,  and  unbelieving,  and  the  abominable, 
and  murderers,  and  whoremongers,  and  sorcerers,  and  idolaters, 
and  all  liars,  shall  have  their  part  in  the  lake  which  burneth 
with  fire  and  brimstone  :  which  is  the  second  death.' 

'  And,  behold,  I  come  quickly  ;  and  My  reward  is  with  Me, 
to  give  every  man  according  as  his  work  shall  be.' 


CHAPTER  IV 

THE  TEACHING  OF  THE  EARLY  FATHERS. 


CHAPTER  IV 

The  Teaching  of  the  Early  Fathers. 

There  is  no  doubt  that  the  early  Fathers  and  the  early 
Church  continued  the  Apostolic  teaching  that  the 
spirits  of  all  the  dead  went  to  Hades,  the  faithful  to 
Abraham's  bosom,  or  Paradise,  and  the  ungodly  to  a 
state  of  unhappiness. 

"The  unanimity,  indeed,  of  the  early  Church  in 
holding  this  opinion  has  been  one  of  the  strongest 
arguments  alleged  by  the  Romish  Church  in  favour 
of  purgatory."  ^ 

"It  is  well  known  that  the  early  Christians  believed 
in  an  Intermediate  State  of  the  soul  between  death 
and  resurrection,  and  this  Intermediate  State  they 
too,  like  the  Jews,  called  Hades."  ^ 

In  Justin  Martyr's  Dialogue  with  Trypho  the  Jew,   J"P^"^ 
before  a.d.  165,  we  read  : 

"  However,  I  afhrm  that  no  soul  perishes  entirely, 
or  is  annihilated,  for  this  would  really  be  good  and 
joyful  news  to  the  wicked.  What  then  ?  Why,  that 
the  souls  of  the  righteous  are  reserved  in  a  place  of 
happiness,  and  those  of  the  wicked  and  unjust  in  a  place 
of  misery  and  torment,  in  expectation  of  the  great 
day  of  judgment.  So  that  those  which  shall  be  judged 
worthy  to  appear  before  God  shall  not  die  any 
more ;  but  these  shall  be  punished  as  long  as  it  shall 

1  "  The  Tripartite  Nature  of  Man,"  by  Rev.  J.  B.  Heard, 
1866,  third  edition,  1870,  chapter  xv.     (T.  and  T.  Clark.) 

2  "  Exposition  of  the  XXXIX.  Articles,"  by  Bishop  E. 
Harold  Browne,  1882,  Article  III.,  pp.  81,  82.      (Longmans.) 

91 


92  The  After  Life 

please   God   to    suffer  them  to  exist,   and  to  punish 
them."  ^ 
Irenseus.  Irenseus,  who  was  born  between  a.d.  120  and  140, 

and  was  Bishop  of  Lyons,  in  France,  during  the  last 
quarter  of  the  second  century,  wrote  in  Book  II., 
chapter  xxxiv.  : 

"  Souls  can  be  recognised  in  the  separate  state,  and 
are  immortal  although  they  once  had  a  beginning. 

"  The  Lord  has  taught  with  very  great  fulness,  that 
souls  not  only  continue  to  exist,  not  by  passing  from 
body  to  body,  but  that  they  preserve  the  same  form 
(in  their  separate  state)  as  the  body  had  to  which  they 
were  adapted,  and  that  they  remember  the  deeds 
which  they  did  in  this  state  of  existence,  and  from 
which  they  have  now  ceased— in  that  narrative  which 
is  recorded  respecting  the  rich  man  and  that  Lazarus 
who  found  repose  in  the  bosom  of  Abraham.  In  this 
account  He  states  that  Dives  knew  Lazarus  after 
death,  and  Abraham  in  like  manner,  and  that  each 
one  of  these  persons  continued  in  their  own  proper 
position,  and  that  (Dives)  requested  Lazarus  to  be 
sent  to  relieve  him — (Lazarus)  on  whom  he  did  not 
(formerly)  bestow  even  the  crumbs  (which  fell)  from 
his  table.  (He  tells  us)  also  of  the  answer  given  by 
Abraham,  who  was  acquainted  not  only  with  what 
respected  himself,  but  Dives  also,  and  who  enjoined 
those  who  did  not  wish  to  come  into  that  place  of 
torment  to  believe  Moses  and  the  prophets,  and  to 
receive  the  preaching  of  Him  who  was  to  rise  again 
from  the  dead.  By  these  things,  then,  it  is  plainly 
declared  that  souls  continue  to  exist,  that  they  possess 
the  form  of  a  man,  so  that  they  may  be  recognised, 
and  retain  the  memory  of  things  in  this  world  ;  more- 
over,   that   the   gift   of    prophecy   was    possessed   by 

1-  The  above  "  Dialogue,"  translated  by  Rev.  Henry  Brown, 
Vicar  of  Nether  Sewell,  in  1745,  and  reprinted  in  the  "  Christian 
Fathers  of  the  First  and  Second  Centuries,"  by  Rev.  E.  Bicker- 
steth.  Rector  of  Watton,  Herts,  1838.  (Seeley  and  Burn- 
side.) 


The   Teaching  of  the  Early  Fathers        9^ 


Abraham,  and  that  each  class  (of  souls)  receives  a 
habitation  such  as  it  has  deserved,  even  before  the 
judgment."  ^ 

Tertullian,  before  a.d.  225,  wrote  in  a  treatise,  "De  Tertuiiian. 
Anima,"  in  chapters  Iv.  and  Iviii.  : 

"  You  have  a  treatise  by  us,  '  De  Paradiso '  (On 
Paradise),  in  which  we  have  established  the  position  that 
every  soul  is  detained  in  safe-keeping  in  Hades  until 
the  day  of  the  Lord." 

And  again  :  "  All  souls,  therefore,  are  shut  up 
within  Hades.  ...  In  short,  inasmuch  as  we  under- 
stand '  the  prison  '  pointed  out  in  the  Gospel  to  be 
Hades,  and  as  we  also  interpret  '  the  uttermost 
farthing  '  to  mean  the  very  smallest  offence  which 
has  to  be  atoned  for  there  before  the  resurrection,  no 
one  will  hesitate  to  believe  that  the  soul  undergoes 
in  Hades  some  compensatory  discipline, without  preju- 
dice to  the  full  process  of  the  resurrection,  when  the 
recompense  will  be  administered  through  the  flesh 
besides."  ^ 

Origen,  before  a.d.  254,  declared  his  belief  that  Origen. 
"  not  even  the  Apostles  have  received  their  perfect 
bliss  ;  for  the  saints  at  their  departure  out  of  this  life 
do  not  attain  the  full  reward  of  their  labours ;  but  are 
awaiting  us,  who  still  remain  on  earth,  loitering  though 
we  be,  and  slack."  ^ 

Lactantius,  about  a.d.  315,   in  his   "  Divine   Insti-  i-actantius. 
tutes,"  Book  Vn.,  chapter  xxi.  : 

"  Nor,  however,  let  anyone  imagine  that  souls  are 
immediately  judged  after  death.  For  all  are  detained 
in  one  and  a  common  place  of  confinement,  until  the 
arrival  of  the  time  in  which  the  great  Judge  shall  make 

1  "  Ante-Nicene  Christian  Library,"  edited  by  Rev.  Alex- 
ander Roberts,  D.D.,  and  James  Donaldson,  LL.D.,  1868  ; 
"  Irenaeus,"  translated  by  Rev.  A.  Roberts,  D.D.,  and  Rev. 
W.  H.  Rambant,  B.A.     (T.  and  T.  Clark.) 

2  Ibid.,  1870  ;  "  Ouintus  Sept  Flor  TertiiUianus,"  translated 
by  Peter  Holmes,  D.D.,  F.R.A.S.      (T.  and  T.  Clark.) 

^  "  Exposition  of  the  XXXIX.  Articles,"  by  Bishop  E. 
Harold  Browne,  1882,  Article  III.,  p.  82.     (Longmans.) 


94 


The  After  Life 


an  investigation  of  their  deserts.  Then  they  whose 
piety  shall  have  been  approved  of  will  receive  the 
reward  of  immortality  ;  but  they  whose  sins  and  crimes 
shall  have  been  brought  to  light  will  not  rise  again, 
but  will  be  hidden  in  the  same  darkness  with  the 
wicked,  being  destined  to  certain  punishment."  ^ 

St.  Hilary.  g^.    Hilary,   who   was  born   between  a.d.   315   and 

320,  wrote  before  a.d.  368  : 

"  Evil  is  mingled  in  varying  proportions  with  good  in 
the  character  of  men  at  large  ;  God  can  detect  it  in 
the  very  best.  All,  therefore,  need  to  be  purified  after 
death,  if  they  are  to  escape  condemnation  on  the  Day 
of  Judgment.  .  .  .  All  who  are  infected  by  sin,  the 
heretic  who  has  erred  in  ignorance  among  them,  must 
pass  through  cleansing  fires  after  death."  ^ 

Ambrose.  Ambrose,  a  contemporary  of  St.  Hilary,  still  more 

fully  says  that  "  while  the  fulness  of  time  is  expected, 
the  souls  await  the  reward,  which  is  in  store  for  them. 
Some,  pain  awaits  ;  others,  glory.  But,  in  the  mean- 
time, the  former  are  not  without  trouble,  nor  are  the 
latter  without  enjoyment."  ^ 

Eusebius.  Eusebius  of  Gaul,  about  a.d.  371  : 

Speaking  of  "  those  worthy  of  temporal  punishment," 
and  referring  to  Matt.  v.  22,  he  says  :  "  In  proportion 
to  the  matter  of  the  sin  will  be  the  lingering  in  the 
passage.  In  proportion  to  the  growth  of  the  fault  will 
be  the  discipline  of  the  discerning  flame  ;  in  proportion 
to  the  things  which  iniquity  in  its  folly  hath  wrought 
will  be  the  severity  of  the  wise  punishment."  ("  De 
Epiph.,"  Hom.  III.)^ 

^  "  Ante-Nicene  Christian  Library,"  edited  by  Rev.  Alex- 
ander Roberts,  D.D.,  and  James  Donaldson,  LL.D.  ;  '  Lac- 
tantius,'  translated  by  William  Fletcher,  D.D.  (T.  and  T. 
Clark.) 

2  "  Nicene  and  Post-Nicene  Fathers  of  the  Christian  Church," 
edited  by  Rev.  W.  Sanday,  D.D.,  LL.D.,  vol.  ix.,  pp.  xciii  and 
xciv.      (James  Parker  and  Co.,  Oxford.) 

3  "  Exposition  of  the  XXXIX.  Articles,"  by  Bishop  E. 
Harold  Browne,  1882,  Article  III.,  p.  82.      (Longmans.) 

*  "  Mercy  and  Judgment,"  by  Canon  F.  W.  Farrar,  D.D., 
F.R.S.,  1 88 1,  p.  22.     (Macmillan.) 


The   Teaching  of  the  Early  Fathers       95 


St.  Gregory  of  Nyssa,  about  a.d.  395  :  St.  Gregory. 

"  Since,  however,  it  is  necessary  that  the  stains 
which  have  been  implanted  into  the  soul  from  sin 
should  be  taken  away  by  some  process  of  healing, 
therefore  in  the  present  life  the  medicine  of  virtue  is 
applied  to  it  for  the  healing  of  such  wounds  ;  but  if  it 
remains  unhealed,  the  healing  is  reserved  in  the  life 
beyond''  ("  Orat.  Catech.,"  0pp.  II.  p.  493).! 

St.  Augustine,  before  a.d.  430,  in  his  "  Enchiridion  St.     Augus- 
to  Laurentius,"  chapter  cix.  :  *^°®- 

"  During  the  time,  moreover,  which  intervenes 
between  a  man's  death  and  the  final  resurrection, 
the  soul  dwells  in  a  hidden  retreat,  where  it  en- 
joys rest  or  suffers  affliction,  just  in  proportion  to 
the  merit  it  has  earned  by  the  life  which  it  led  on 
earth."  2 

St.  Paulinus  of  Nola,  about  a.d.  431  :  St.  Paulinus. 

"  That  which  the  flame  has  not  burnt,  but  proved, 
will  be  rewarded  with  a  perpetual  reward.  He  who 
hath  done  things  which  should  be  burned  shall  suffer 
loss,  but  shall  himself  escape  safe  out  of  the  fires.  Yet, 
wretched  with  the  marks  of  his  scathed  body,  he  shall 
keep  his  life,  not  his  glory  "  ("  Paraphr.,"  Ps.  i.).^ 

St.  Isidore,  about  a.d.  633  :  St.  Isidore. 

"  When  the  Lord  says,  '  Neither  in  this  world  nor 
in  the  world  to  come,'  He  shows  that,  for  some,  sins  are 
there  to  be  forgiven  "  ("  De  Off  Eccl.,"  18) .^ 

"The    learned    and    thoughtful   Lutheran    Bishop  Bishop  Mar- 
Martensen,   after   arguing   in    favour  of   '  a   realm   of 
progressive  development  in  which  souls  are  prepared 
and    matured    for    the    final    judgment,'    adds    that, 
though   the    Romish    doctrine    '  must    be    repudiated 

^  "  Mercy  and  Judgment,"  by  Canon  F.  W.  Farrar,  D.D., 
F.R.S.,  1881,  p.  42.     (Macmillan.) 

2  "  The  Enchiridion  of  Augustine  to  Laurentius,"  taken  by- 
permission  from  T.  and  T.  Clark's  edition  of  St.  Augustine's 
works. 

3  "  Mercy  and  Judgment,"  by  Canon  F.  W.  Farrar,  D.D., 
F.R.S.,  1 88 1,  p.  22.     (Macmillan.) 

*  Ibid.,  1 88 1,  p.  23.      (Macmillan.) 


96  The  After  Life 


because    it   is    mixed   up    with    so    many    crude   and 
false    positions,    it    nevertheless    contains    the    truth      . 
that  the  Intermediate  State  must,  in  a  purely  spiritual 
sense,  be  a  Purgatory  destined  for  the  purifying  of  the 
soul.'  "^ 

1   "Eternal  Hope,"  by  Canon  F.  W.  Farrar,  D.D.,  F.R.S., 
1S78,  Preface,  p.  20.     (Macmillan.) 


CHAPTER  V 

INNOVATIONS    INTRODUCED    BY    THE    CHURCH   OF 

ROME. 
THE  GREAT  SCHISM  IN  THE  TWELFTH  CENTURY. 
THE  SECOND  SCHISM  IN  THE  SIXTEENTH  CENTURY. 


CHAPTER  V 

Innovations  introduced  by  the  Church  of  Rome. 

The  Church  of  Rome,  however,  gradually  introduced 
innovations  into  the  original  simple  doctrine,  and  in  indulgences 
A.D.  878  Pope  John  VIIL,  for  the  first  time,  granted      granted, 
indulgences  from  the  penalties  in  Hades  due  for  their 
sins  to  those  who  fell,  or  were  to  fall,  in  battle  with  the 
Pagans.^ 

In  the  eleventh  century  indulgences  were,  for  the  Indulgences 
first  time,  openly  sold,  and  this  and  other  abuses  led,       openly 
in  the  twelfth  century,  to  what  is  known  as  the  Great      sold. 
Schism  between  the  East  and  the  West,  between  the 
Church  at  Constantinople  and  the  Church  at  Rome.^ 

The  Great  Schism  in  the  Twelfth  Century. 

The  relations  between  the  Greek  Church  and  the 
Roman  had  been  estranged  from  the  fifth  to  the 
eleventh  century,  and  it  is  sometimes  held  that  the 
final  break  came  in  1054,  when  Leo  IX.  excommuni- 
cated Michael  Cerularius  and  the  whole  of  the  Eastern 
Church.^ 

According  to  Ffoulkes,  however,  intercourse  between 
Rome  and  Constantinople  was  renewed  more  than  once 
after  that  date,  and  the  permanent  breach  in  the  twelfth 
century  was  caused  by  the  overbearing  character  of 
the  Norman  crusaders.^ 

1  "Explanation  of  the  XXXIX.  Articles,"  by  Bishop  A.  P. 
Forbes,  1867,  Article  XXII.,  p.  358.     (James  Parker.) 

2  Ibid. 

3  "  Encyclopaedia  Britannica,"  vol.  xi.,  p.  156.  *  Ibid. 

99  7  -  2 


loo  The  After  Life 

Letter  from  Xhe  causes  that  led  to  this  Schism  were  set  forth  in 
XIII.  in  reply  to  a  letter  from  Pope  Leo  XIII.  in  1895,  in  which 
1895-  he  "  invited  all  the  Eastern  Churches  and  the  people  of 

England  to  acknowledge  his  supremacy  and  preroga- 
tives, and  restore  the  unity  of  Christendom  by  sub- 
mission to  him."^ 
Reply  "  The  Patriarch  of   the   Orthodox  Eastern   Church 

Eastern       sent   a  powerful  answer,   signed  by  himself  and  his 
Church.       suffragans,  declaring  that  there  could  be  no  union  till 
the  Church  of  Rome  abandoned  her  innovations  and 
heterodox  doctrines,  and  returned  to  the  faith  of  the 
ancient  fathers  and  councils. "^ 

On  the  subject  of  the  Intermediate  State,  the  Eastern 
Bishops  said  : 

"  The  One  Holy  Catholic  and  Apostolic  Church  of 
the  seven  (Ecumenical  Councils,  in  accordance  with  the 
inspired  teaching  of  Holy  Scripture  and  with  the 
Apostolic  tradition  of  old,  in  praying,  invokes  the 
mercy  of  God  for  pardon  and  repose  of  those  who  are 
asleep  in  the  Lord.  But  the  Papal  Church,  from  the 
twelfth  century  onward,  invented  and  accumulated 
in  the  person  of  the  Pope — as  if  he  enjoyed  exclusively 
some  special  privilege — a  multitude  of  innovations 
respecting  Purgatory,  the  superfluity  of  grace  in  saints, 
and  its  distribution  among  those  deficient  in  it,  and 
such  like  ;  and  she  has  further  propounded  the  belief 
in  a  complete  recompense  of  the  just  before  the  general 
Resurrection  and  Judgment."^ 


The  Second  Schism  in  the  Sixteenth 
Century. 

Before  the  Reformation  England  was  in  a  state  of 
slavery  to  the  Pope  of  Rome  in  all  questions  of  religion, 
and  all  the  higher  offices  of  the  Church  were  filled  up 

1  "  The  Eeformation  Settlement,"  by  Canon  M.  MacColl, 
D.D.,  1899,  pp.  327,  328.     (Longmans.) 

2  Ibid.  3  Ibid. 


Innovations  introduced  by  Church  of  Rome   loi 

from  Rome,  and  large  fees  were  collected  from  the  suc- 
cessful candidates.^ 

Rome  claimed  the  power  to  grant  or  withhold  dis- 
pensations for  marriage,  and  insisted  on  all  church 
services  being  conducted  in  Latin,  which  was  an  un- 
known tongue  to  most  of  the  people.^ 

Among  other  abuses  may  be  mentioned  the  traffic 
in  Masses  for  the  spirits  in  Purgatory  ;  the  sale  of  in- 
dulgences, by  which  persons  were  allowed  to  purchase 
the  remission  of  the  penalties  due  for  their  sins  ;  the 
enforced  practice  of  private  confession  ;  the  prayers  to 
saints  ;  the  denial  of  the  cup  to  the  laity  ;  and  the 
worshipping  of  images  and  saints.^ 

"It  is  a  popular  error  to  suppose  that  the  struggle  England's 
began  with  Henry  VIII.  He  inherited  it  from  a  long  with 
line  of  predecessors.  It  will  suffice  to  give  the  follow-  Rome, 
ing  summary  of  i6  Richard  II.,  Cap.  5  ;  and  Richard 
was  by  no  means  the  first  English  King  who  resisted 
the  Pope's  encroachments.  This  early  Statute  of 
Praemunire  declares  that  the  Crown  of  England  has  been 
free  at  all  times  ;  that  it  has  been  under  no  earthly  sub- 
jection, but  immediately  subject  to  God  in  all  things 
touching  the  regality  of  the  same  Crown,  and  of  none 
other.  That  no  submission  should  be  made  to  the 
Pope,  who  aimed  at  the  perpetual  destruction  of  the 
King,  his  crown,  his  regality,  and  all  his  realm,  which 
God  defend.  The  Commons,  and  the  Lords  spiritual 
and  temporal,  pledged  themselves  to  the  defence  of 
the  liberties  of  the  Church  of  England  and  of  the  Crown 
as  against  the  pretensions,  claims,  and  usurpations  of 
the  Pope,  with  respect  to  sentences  of  excommunica- 
tion, and  the  Pope's  appointment  to  bishoprics  and 
benefices,  or  any  other  interference  with  the  rights  and 
liberties  of  the  Church  of  England.  And  all  persons 
getting  any  Bull  from  Rome  containing  any  matter 

1  "  Anglican  Church   History,"  by  E.  Webley- Parry,  1879, 
chapters  xxi.-xxv,     (Griffith  and  Farran.) 

2  lUd.  3  Ihid. 


I02 


The  After  Life 


The  Protes- 
tant 

Reforma- 
tion. 


Act    of    Su- 
premacy. 


whatsoever,  or  publishing  or  putting  the  same  in  use, 
were  to  be  judged  traitors  to  the  King  and  Realm ;  and 
being  thereof  lawfully  indicted  and  attainted,  according 
to  the  course  of  the  laws  of  the  Realm,  would  suffer 
pains  of  death,  and  to  lose  and  forfeit  all  their  lands, 
hereditaments,  tenements,  goods,  and  chattels,  as  in 
cases  of  high  treason,  by  the  laws  of  this  Realm. "^ 

The  Protestant  Reformation  may  be  said  to  have 
commenced  in  1517,  when  Luther's  thesis  was  published 
at  Wittenberg,  and  it  was  consummated  in  1545 
when  the  Council  of  Trent  sanctioned  the  "  direct 
and  open  renunciation  of  mediaeval  doctrine  which  he 
initiated."^ 

In  England,  however,  there  had  been  resistance  to 
the  extortions  practised  by  Wolsey's  agents  previous 
to  1517.  In  1531  a  proclamation  was  issued,  "making 
it  penal  to  introduce  Bulls  from  Rome  "  ;  and  this  was 
followed  by  an  Act  imposing  "severe  penalties  on  all 
who  should  be  found  going  about  the  country  for  the 
purpose  of  carrying  on  the  sale  of  indulgences."^ 

Finally,  in  1534,  the  clergy,  assembled  in  both  houses 
of  convocation,  renounced  the  Pope's  authority,  and 
expressly  declared  "  that  by  the  word  of  God,  he  has  no 
more  jurisdiction  in  England  than  any  other  foreign 
Bishop."  In  the  same  Act  King  Henry  VIII.  was  styled 
supreme  head  of  the  Church  of  England  under  Christ.'* 

The  oath  of  supremacy,  taken  in  the  reign  of  Queen 
Elizabeth,  "  contained  a  declaration  that  the  sovereign 
is  the  only  supreme  governor  of  this  realm,  as  well 
in  spiritual  and  ecclesiastical  causes  as  temporal ;  and 
that  no  foreign  prince,  prelate,  state,  or  potentate 
hath,  or  ought  to  have,  any  jurisdiction,  superiority, 
or   authority,    ecclesiastical    or   spiritual,    within   this 


1  "  The    Reformation    Settlement,"  by  Canon    M.  MacColl, 
1899,  pp.  93,  94.     (Longmans.) 

2  "  Encyclopaedia  Britannica,"  vol.  xx.,  p.  319. 

3  Ibid.,  p.  331. 

*  "Anglican  Church  History,"   by  E.  Webley-Parry,    1879, 
pp.  216  and  257,  258. 


Innovations  introduced  by  Church  of  Ro7ne    103 

realm,"  To  guard  against  any  wrong  construction  of 
this  oath,  the  Queen  at  the  same  time  pubhshed  in- 
junctions wherein  she  declared  that  she  pretended  to 
no  priestly  power ;  and  that  "  she  challenged  no 
authority  but  what  was  of  ancient  time  due  to  the 
imperial  crown  of  England  .  ,  .  so  as  no  other  foreign 
Power  shall  or  ought  to  have  any  superiority. "^ 

^  "Anglican  Church   History,"  by  E.  Webley-Parry,  1879, 
pp.  216  and  257,  258. 


CHAPTER   VI 

SOME  OF  THE  MISTAKES  AND  DIFFICULTIES  IN  THE 
LANGUAGE  OF  THE  AUTHORIZED  VERSION  OF  THE 
NEW  TESTAMENT. 


CHAPTER  VI 

Some   of  the   Mistakes  and  Difficulties  in  the 
Language  of  the  Authorized  Version  of  the 

New  Testament. 

Hell  and  damnation. 

Damned,  damnation. 

Damnable. 

Hell. 

Gehenna. 

Death. 

Destruction. 

Unquenchable  fire. 

Tormented,  and 

Tormentors. 

Punishment. 

Everlasting,  as  applied  to  punishment. 

The  unpardonable  sin. 

Hell,  and  Damnation. 

The  misuse  of  these  words  has  been  the  cause  of  much 
of  the  antagonism  to  Christianity,  and  it  has  also  proved 
a  great  stumbling-block  to  many  who  wished  to  believe. 

It  is  true  that  some  of  the  errors  have  been  corrected 
in  the  Revised  Version  of  the  Bible,  but  this  is  not  yet 
in  general  use,  and  until  it  is,  and  until  a  generation 
has  sprung  up  with  no  knowledge  of  the  Authorized 
Version,  John  Wycliffe's  mistakes  will  continue  to  be 
a  serious  obstacle  to  the  spread  of  Christianity  both  at 
home  and  abroad. 

107 


io8  The  After  Life 

My  objection  to  the  use  of  the  word  "  Hell  "  is  that, 
while  in  its  original  meaning  it  was  a  sufficiently 
correct  translation  of  the  words  "  Sheol  "  and  "  Hades," 
it  was  in  no  way  an  equivalent  of  the  word  "  Gehenna." 
The  Hebrew  word  "  Sheol,"  the  Greek  word  "  Hades," 
and  the  Anglo-Saxon  word  "  Helle,"  simply  meant  the 
grave,,  or  the  Intermediate  State,  where  spirits  remain 
between  death  and  the  resurrection. 

The  Latin  word  Tartarus  meant  the  place  where  "  the 
angels  that  sinned  "  were  "  reserved  unto  judgment  " 
in  "  chains  of  darkness." 

The  Hebrew  word  "  Gehenna  "  is  one  of  nearly  one 
hundred  different  terms  which  are  used  in  the  New 
Testament  as  types  of  the  place  where  unrepentant 
sinners  will  finally  cease  to  be.  Thus,  this  place  is 
described  as  : 

Matt.  viii.  12.        '  Outer  darkness,  where  there  shall  be  weeping  and  gnashing 

of  teeth.' 
Matt.  X.  28.   \     '  Fear  Him  which  is  able  to  destroy  both  soul  and  body  in 
Luke  xii.  5.    J  Gehenna.' 

Rev.  xix.  20.         '  A  lake  of  fire,  burning  with  brimstone,'  in  which  sinners 

Rev.  xiv.  10,    will  be   '  tormented  with  fire  and  brimstone  in  the  presence 

II.  of    the   holy    angels,    and    in    presence    of    the    Lamb:    And 

the    smoke    of    their    torment   ascendeth    up    for    ever   and 

ever.' 

Other  passages  refer  to  "  a  second  death,"  and  say 
that  the  persistent  sinner  shall  be  everlastingly  de- 
stroyed, shall  be  slain,  shall  be  ground  to  powder, 
rooted  up,  cast  out,  cast  away  like  bad  fish,  cut  asunder, 
shall  perish,  and  shall  be  a  castaway. 

All  this  imagery  of  the  Gospels  and  the  Apocalypse 
has  been  attached  to  the  word  "  Helle  "  by  John  Wy- 
cliffe  and  by  divines  who  succeeded  him,  down  to 
Charles  Spurgeon,  and  even  to  the  present  day,  and  it 
seems  to  me  to  have  been  a  cruel  mistake. 

The  explanation  is  that  this  teaching  was  necessi- 
tated by  the  false  dogma  which  had  been  laid  down 
that  "  the  soul  of  man,  passing  out  of  the  body,  goeth 
straightways  either  to  heaven,  or  else  to  hell,  whereof 


Language  of  the  New   Testament  (A.V.)   109 

the  one  needeth  no  prayer,  and  the  other  is  without 
redemption."^ 

I  say  it  became  necessary,  because  only  in  this  way 
could  the  Reformers  silence  questions  about  the 
different  places  mentioned  in  the  original. 

I  suppose  that  most  of  us  who  are  over  fifty  have  sat 
in  church  and  heard  clergymen  in  the  pulpit  describing 
the  torments  in  the  place  they  invariably  called  "  Hell," 
and  telling  the  congregation  that  every  man,  woman, 
and  child,  who  was  not  fit  to  enter  heaven  when  they 
died,  would  be  at  once  thrown  into  the  flames. 

The  effect  of  such  preaching  was  to  send  men  away 
from  church  with  the  idea  that  the  Omnipotent  God 
was  a  cruel,  revengeful  tyrant. 

It  was  probably  far  from  the  intention  of  the  preacher 
to  produce  such  a  result,  and  he  may  have  concluded 
his  sermon  by  quoting  the  following  passages  of  Scrip- 
ture, which  are  quite  opposed  to  the  awful  denunciation 
with  which  he  had  commenced  : 

'  God  is  love,'  i  john  iv.  8. 

God  '  will  have  all  men  to  be  saved,'  and  i  Tim.  ii.  4. 

Jesus  came  '  that  the  world  through  Him  might  be  saved.'       John  iii.  17. 

Sermons  such  as  I  have  described  are  not  so  often 
heard  now  as  they  were  a  few  years  ago,  but  I  know  for 
certain  that  the  same  doctrine  is  taught  in  some 
Sunday  classes. 

This  teaching  j  arred  on  the  feelings  of  even  the  young, 
who  saw  that  it  was  inconsistent  with  the  idea  of  a 
merciful  God  to  hold  that  He  would  cast  into  ever- 
lasting torments  millions  of  heathen  and  others  who 
had  never  had  a  chance  of  learning  His  laws. 

When  men  grew  up  and  thought  for  themselves, 
they  simply  refused  to  believe  in  the  everlasting  fire, 
and  each  man  either  evolved  a  creed  for  himself,  or 
ceased  to  believe  in  anything. 

I  have  been  told  that  to  do  away  with  the  teaching  of 

^  "Sermon  concerning  Prayer,  in  the  Second  Book  of 
Homilies,"  1563. 


no 


The  After  Life 


Hell  is  to  remove  a  check  on  the  commission  of  sin  ; 
but  this  is  a  mistake,  and  the  present  teaching  of  the 
Anglican  Church  is  that  sinners  are  punished  in  Hades, 
and  those  who  are  still  unrepentant  on  the  Day  of 
Judgment  will  be  cast  into  the  lake  of  fire,  and  cease 
to  be.  The  great  difference  between  the  Puritan  and 
the  present  doctrine  is  that  it  is  now  taught  that  the 
final  sentence  will  not  be  passed  immediately  after 
death. 


Matt. 

14. 


Damned,  Damnation,  Damnable. 

These  words  are  found  in  fifteen  verses  of  the  Author- 
ized Version  of  the  New  Testament,  but  in  the  Revised 
Version  the  original  words  have  been  translated,  in 
six  verses,  "  condemned  "  or  "  condemnation  ";  in  five 
verses,  "judged"  or  "judgment";  in  two  verses, 
"  destructive  "  or  "  destruction  "  ;  in  one  verse,  "  an 
eternal  sin  "  ;  and  one  verse  has  been  omitted. ^ 

Greek,  krima,  denotes  "  judgment,"  the  sentence  pro- 
nounced. 


Matt, 

14. 

Mark  xii.  40 
Luke  XX.  47 
Rom.  iii.  8. 
Rom.  xiii.  2. 


I  Cor.  xi, 


-}, 


Authorized  Version. 

'  The  greater  damnation.' 

'  Greater  damnation.' 

3.  '  Greater  damnation.' 

4.  '  Whose  damnation  is  just.' 

5.  '  Shall    receive    to    them- 
selves damnation.' 

29.    6.    '  Eateth  and  drinketh  dam- 
nation.' 
I  Tim.  V.  12.    7.   '  Having  damnation.' 


Revised  Version. 
Verse  omitted. 

'  Greater  condemnation.' 
'  Greater  condemnation.' 
'  "Whose  condemnation  is  just.' 
'  Shall  receive  to  themselves 

judgment.' 
'  Eateth  and  drinketh  judg- 
ment. ' 
*  Having  condemnation.' 


Greek,  krisis,  denotes  "  judgment, "- 
of  judging. 


-i.e.,  the  process 


Matt,     xxiii. -| 

33-  U. 

Gehenna.        J 
Mark  iii.  29.      9. 
John  V.  29.       10. 


yl  uthorized   Version. 
The  damnation  of  hell.' 

Eternal  damnation.' 
'  The  resurrection  of  dam- 
nation.' 


Revised   Version. 
'  The  judgment  of  hell.' 

'  Is  guilty  of  an  eternal  sin.' 
'  The    resurrection    of    judg 
ment.' 


^  "  Our  Life   after   Death,"  by   Rev.    A.    Chambers,  1894, 
Appendix,  edition  1903.     (Charles  Taylor.) 


Language  of  the  New   Testament  (A.V.)   1 1 1 

Greek,  krinein,  denotes  "  to  judge,"  not  necessarily 
"  to  condemn." 

Attthorzzed  Version.  Revised  Version. 

II.   'That  they  all  might  be       'That    they     all     might    be    2    Thess. 
damned.'  judged.' 


12. 


Greek,  katakrinein,  denotes  "  to  condemn." 

Authorized  Version.  Revised  Version. 

12.  '  Shall  be  damned.'  '  Shall  be  condemned.'  Markxvi.  16. 

13.  '  And  he  that  doubteth  is       'But    he    that    doubteth    is   Rom.  xiv.23. 

damned  if  he  eat.'  condemned  if  he  eat.' 

Greek,  apoleias,  denotes  "  destructive." 

Authorized  Version.  Revised  Version. 

14.  '  Damnable  heresies.'  '  Destructive  heresies.'  2  Pet.  ii.  i. 

Greek,  apoleia,  denotes  "  destruction." 

Authorized   Version.  Revised  Version. 

15.  'Their  damnation  slum-       'Their       destruction       slum-   2  Pet.  ii.  3. 

bereth  not.'  bereth  not.' 

These  Greek  words  occur  more  than  one  hundred  and 
fifty  times  in  the  New  Testament,  and  they  were  cor- 
rectly translated  except  in  the  fifteen  passages  noted. ^ 

It  is  clear  that  the  translators  used  the  words  "  dam- 
nation" and  "damned  "  when  they  thought  the  passages 
pointed  to  future  punishment ;  and  as  their  idea  of 
future  punishment  was  of  endless  suffering  and  misery, 
they  thought  these  words  were  better  suited  to  the 
popular  idea. 2 

If  these  Greek  words  had  always  been  translated  as 
in  these  fifteen  passages,  we  should  have  read  :^ 

1.  '  For  krima  (damnation)  I  am  come  into  this  world.'  John  ix.  39. 

2.  '  Woe  unto  you,  Pharisees  !  for  ye  .  .  ,  pass  over  krisis  Luke  xi.  42. 
(damnation)  and  the  love  of  God.' 

3.  '  As  I  ]n.ear  I  judge  ;  and  my  krisis  (damnation)  is  just.'  John  v.  30. 

4.  '  So  opened  He  not  His  mouth  :  in  His  humiliation  his  Acts  viii.  32, 
krisis  (damnation)  was  taken  away.'  33. 

5.  '  Do  ye  not  know  that  the  saints  shall  krinein  (damn)  i  Cor.  vi.  2. 
the  world  ?' 

i  "Our  Life  after  Death,"  by  Eev.  A.  Chambers,  1894, 
Appendix,  edition  1903.     (Charles  Taylor.) 

2  Ibid.  3  75^-^. 


112  The  After  Life 

Matt,    xxvii.  6.   '  Then  Judas  .  .  .  when  he  saw  that  he  was  hata  krinein 

3-  (damned).' 

John  viii.  lo,  7.   '  Hath  no  man  kata  krinein  (damned)  thee  ?' 

ii>  8.   *  Neither  do  I  kata  krinein  (damn)  thee.' 

"  The  verb  '  to  damn '  probably  came  from  an  old 
Teutonic  verb,  deman,  '  to  deem.'  It  is  at  least 
closely  related  to  the  words  '  deem  '  and  '  doom.' 
It  meant  to  deem  anyone  guilty  of  any  kind  of  offence, 
and  to  doom  him  to  its  appropriate  punishment.  Thus, 
for  example,  a  man  might  be  damned  to  prison — i.e., 
deemed  worthy  of  it,  and  doomed  to  it ;  or  his  goods 
might  be  damnified — i.e.,  injured  or  condemned  ;  or  a 
play  might  be  damned — i.e.,  hissed  off  the  stage,  deemed 
too  poor  for  farther  representation,  and  doomed  never 
to  appear  again. "^ 

Hell. 

This  word  occurs  twenty-three  times  in  the  Author- 
ized Version  of  the  New  Testament,  but  in  the  original 
Greek  the  words  used  were' : 

Chaps,  ii.  Hades  .  .  .  .  . .  .  .      10 

and  iii.  Gehenna  .  .  .  .  .  .  .  .      12 

Tartarus  . .  .  .  .  .  . .        i 

23" 

The  meaning  of  the  Anglo-Saxon  word  "  Helle  "  was 
simply  to  cover,  to  hide,  or  conceal. 2 

1.  In  some  counties  of  England,  to  cover  in  with  a 
roof  was  "  to  helle  the  building,"  and  thatchers  and 
tilers  were  called  "  helliers."^ 

2.  In  the  sense  of  to  hide  or  conceal,  "  helle  "  is  used 
for  the  name  of  the  dark  place  under  a  tailor's  shop- 
board,  where  he  throws  the  refuse  pieces  of  cloth  cut 
off  in  the  course  of  his  work."* 

^  "  Salvator  Mundi,"  by  Rev.  Samuel  Cox,  1877,  pp.  40,  41. 
(Kegan  Paul,  Trench  and  Co.) 

2  "  New  English  Dictionary  on  Historical  Principles,"  by 
J.  A.  H.  Murray,  1905.     (Clarendon  Press,  Oxford.) 

3  "Dictionary  of  Phrase  and  Fable,"  by  Rev.  E.  Cobham 
Brewer,  LL.D.,  1894.     (Cassell,  Petter,  and  Galpin.) 

*  "  New  English  Dictionary  on  Historical  Principles,"  by 
J.  A.  H.  Murray,  1905.     (Clarendon  Press,  Oxford.) 


Language  of  the  New   Testament  {A.V^   113 

3.  The  same  word  is  also  used  for  the  place  where 
broken  type  is  thrown  by  printers.^ 

4.  "  Helle  "  is  also  the  name  of  the  "  den  "  to  which 
captives  are  carried  in  the  games  barley-break  and 
prisoners'  base.^ 

5.  A  gambling-house  or  gambling-booth  is  called  a 
"  helle."! 

6.  A  place  of  confinement  for  debtors  was  called  a 
"  helle,"  or  sponging-house.^ 

From  very  early  times  "Helle "  was  used  for  the  grave, 
the  abode  of  the  dead.  Hades,  or  the  Intermediate  State. ^ 

1.  In  a  Saxon  Psalter,  about  a.d.  825,  this  word  was 
used  in  verse  15  of  Psalm  \v.-?- 

'  Let  death  seize  upon  them,  and  let  them  go  down  quick   Hebrew, 
into  helle.'  Sheol. 

2.  About  A.D.  1000  we  find  "  Helle  "  used  in  verse  35 
of  Gen.  XXX vii.  :^ 

'  For  I  will  go  down  into  helle  unto  my  son  mourning.'  f  Hebrew 

"i      Sheol. 

3.  In  another  Saxon  Psalter,  before  a.d.  1340,  in 
verse  10  of  Ps.  xvi.  :^ 

'  For  Thou  wilt  not  leave  My  soul  in  helle.'  /Hebrew, 

^  \      Sheol. 

It  appears  that  the  word  "  Helle  "  was  also  used  by 
some  Saxon  writers  to  denote  Tartarus,  or  those  parts 
of  Hades  where  the  wicked  and  certain  fallen  angels 
suffer  punishment. 

The  following  are  translations  of  extracts  from 
certain  Saxon  writings  : 

1.  About  A.D.  888,  in  King  .Alfred  Boeth,  15  :  "The 
fire  in  Helle  is  burning  like  that  which  is  in  the  mountain 
called  Etna."! 

2.  About  A.D.  1020,  Rule  St.  Benet,  36  (Logeman)  : 
"  Not  with  fear  of  Helle,  but  with  Christ's  love."! 

3.  About  A.D.  1175,  Lamb,  Hom.  61  :  "  From  whence 
the  angels  are  fallen  into  the  darkest  Helle."! 

^  "  New  English  Dictionary  on  Historical  Principles,"  by 
J.  A.  H.  Murray,  1905.      (Clarendon  Press,  Oxford.) 


114  The  After  Life 

4.  Before  a.d.  1225,  Ancr,  R.  150  :  "It  is  good  for 
nothing  but  the  fire  of  Helle."^ 

5.  Before  a.d.  1300,  Cursor,  M.  478 :  "  Satan,  who 
first  fell  through  his  pride  into  Helle."^ 

In  the  earliest  copy  of  the  Gospels  in  the  Anglo- 
Saxon  language  ^  the  translators  were  careful  to  avoid 
confusion,  and  while  "  Hades  "  was  always  translated 
"  Helle,"  perfectly  different  words  were  used  for  Ge- 
henna : 

1.  Matt.  V.  22  :   '  to  tinterge  fyres.' 

2.  Matt.  V.  2Q  :   'in  tintergo  in  cursung.' 

3.  Matt.  V.  30:   'in  tintergo.' 

4.  Matt.  X.  28  :   '  in  tintergo  cursung.' 

5.  Matt,  xviii.  9  :   '  in  tintergo  fyres.' 

6.  Matt,  xxiii.  15  :   '  cursunges.' 

7.  Matt,  xxiii.  t^t,  :   '  tint  'ges.' 

8.  iNIark  ix.  43  :   'in  tintergo  fyres.' 

9.  Mark  ix.  45  :    'in  tintergo  fyres.' 

10.  iNIark  ix.  47  :   'in  tintergo  fyres.' 

11.  Luke  xii.  5  :   '  in  tintergo.' 

12.  Jas.  iii.  6  :  not  included  with  the  Gospels. 

Rev.  Joseph  In  the  Rev.  Joseph  Bosworth's  "  Anglo-Saxon  and 
^%IT^^^^'  English  Dictionary,"  1888,  I  find  :  '"Tintergo  '  means 
torment,  affliction,  or  torture;  'cursung'  means  a 
cursing,  torment,  a  curse." 

John  Wycliffe,  who  has  been  called  the  forerunner  of 
the  Enghsh  Reformation,  pubhshed  the  first  English 
translation  of  the  Bible  in  1380  ;  but,  instead  of  retain- 
ing the  words  "  Hades,"  "  Gehenna,"  and  "  Tartarus," 
or  translating  them  into  different  English  equivalents, 
as  the  Saxon  translators  had  done,  he  made  the  mistake 
of  rendering  the  three  Greek  words  by  the  one  word 
"Helle." 

Unfortunately,  the  English  Reformers  followed  the 
lead  given  by  John  Wycliffe,  and  his  error  was  repeated 
in  the  Authorized  Version,  published  in  1611.  (In 
the  Revised  Version,  while  "Hades"  has  been  retained, 

1  "  New  English  Dictionary  on  Historical  Principles,"  by 
J.  A.  H.  Murray,  1905.     (Clarendon  Press,  Oxford.) 

2  "  The  Lindisfarne  and  Rushforth  Gospels,"  printed  from 
the  Original  Manuscripts  in  the  British  Museum  and  Bodleian 
Library.  Published  in  Latin  and  Saxon  for  the  Surtees 
Society  of  Durham,  1854-1865. 


Language  of  the  New   Testament  {A.V.)    115 

the  word  "  Hell  "  has  been  used  for  Gehenna  and  Tar- 
tarus, but  marginal  notes  explain  what  the  word  was 
in  the  original.) 

The  Reformers,  in  the  mistaken  zeal  of  their  crusade 
against  the  false  teaching  of  Rome,  were  determined  to 
throw  over  all  idea  of  an  Intermediate  State. 

They  missed  the  grand  opportunity  of  restoring  the 
original  pure  teaching  about  Hades,  and  they  upheld 
the  awful  Puritan  idea  that  all  spirits  are  judged 
immediately  after  death,  and  are  then  translated  to 
heaven  or  cast  into  everlasting  flames,  in  the  place 
they  called  "  Helle." 

Gehenna. 

This  is  the  Greek  form  of  the  Hebrew  Ge-Hinnom, 
which  means  "  the  valley  of  Hinnom."  It  was  situated 
in  the  immediate  vicinity  of  Jerusalem,  and  in  the  time 
of  King  Solomon  it  was  full  of  gardens  belonging  to 
wealthy  inhabitants  of  Jerusalem.^ 

The  valley  was  afterwards  defiled  by  King  Josiah  to  2Kingsxxiii. 

put  an  end  to  the  horrid  rites  which  had  been  intro-       ^°- 

duced,  connected  with  the  worship  of  Molech,  and  at 

the  time  of  the  birth  of  Jesus  it  was  used  as  the  common 

cesspool  of  Jerusalem,  into  which  the  bodies  of  certain 

criminals  were  flung,  and  fires  were  always  kept  burning 

to  purify  the  air. 

.Matt.  V.  22. 
I*  R.V.   'hell 

1,  'Whosoever  shall  say.  Thou  fool,  shall  be  in  danger  of]         °^    ^^^' 
hell*  fire.'  H         or    '  Ge- 
henna of 

I  fire.' 

2,  3.    '  For  it  is  profitable  for  thee  that  one  of  thy  members  (     ^•"^•29. 

should  perish,  and  not  that  thy  whole  body  should  be  cast  J.   ^'^r      ,^ 

intohelL't  |t  V' 
\ \         henna. 

^  "  Salvator  Mundi,"  by  Rev.  Samuel  Cox,  1877,  p.  6?'. 
(Kegan  Paul,  Trench  and  Co.) 

"Eternal  Hope,"  by  Canon  Farrar,  D.D.,  F.R.S.,  1878. 
(Macmillan.) 

"  The  Spirits  in  Prison,"  by  Rev.  Plumptre,  1884.  (William 
Isbister. ) 

8—2 


ii6 


The  After  Life 


Matt,  xviii.  g.N 
Mark  ix.  43, 

45,  47-  4-7.   "  It  is  better  for  thee  to  enter  into  life  "  with  one  eye, 

*  R.V.   '  Ge-   or  maimed,   or  halt,   rather  than  having  two   eyes,   or  two 

henna  of /'hands,  or  two  feet  "to  be  cast  into  hell*  fire,"  or  "the  fire 

fire,'     or   that  never  shall  be  quenched." 

'  Gehen-  1 

na.'  ) 

Matt,     xxiii.  \ 

15.  Is.'  Ye   make  him  twofold  more  the   child   of  hellf  than 

t  R.V.     Ge- 1  yourselves.' 

henna.     ) 
Matt,     xxiii.  \ 


X  R.V.  judg 
ment    of 
Gehen- 
na. 

J  as.  iii.  6. 

§  Greek,  Ge- 
henna. 

Matt.  X.  28. 

II   R.V.     Ge- 
henna. 

Luke  xii.  5. 

\  R.V.     Ge- 
henna. 


9.   '  How  can  ye  escape  the  damnation  of  hell  ?'J 


10.   '  And  the  tongue  is  a  fire,  a  world  of  iniquity 
"it  is  set  on  fire  of  hell.'S 


and 


(II.  '  And  fear  not  them  which  kill  the  body,  but  are  not 
able  to  kill  the  soul :  but  rather  fear  him  which  is  able  to 
destroy  both  soul  and  body  in  hell.'|| 
"I  12.  '  But  I  will  forewarn  you  whom  ye  shall  fear  :  Fear 
iHim,  which  after  He  hath  killed  hath  power  to  cast  into  hell  ;^ 
J  yea,  I  say  unto  you.  Fear  Him.' 

INJatt.  V.  22.  I,   '  Whosoever  shall  say.  Thou  fool,  shall  be  in  danger  of 

the  Gehenna  of  fire.' 

Jesus  was  "simply  teaching  an  Oriental  people,  in 
the  Oriental  forms  with  which  they  were  familiar, 
that  every  sin,  however  inward,  will  receive  its  due 
recompense  of  reward  ;  that  the  heart  is  the  fountain 
from  which  all  sin  flows  ;  that  in  God's  sight  the  mur- 
derous wish,  scheme,  bent,  is  murder  :  and  that  every 
utterance  of  it,  whether  in  word  or  in  deed,  since  it 
deepens  and  confirms  it,  will  entail  a  still  severer 
punishment. "1 

Matt.   V.   29,        2,  3.   '  For  it  is  profitable  for  thee  that  one  of  thy  members 
30.  should  perish,  and  not  that  thy  whole  body  should  be  cast 

into  Gehenna.' 

"  Our  Lord  treated  the  law  of  adultery  in  precisely 
the  same  method  and  spirit  in  which  he  had  treated  the 
law  of  murder.  "1 


1  "  Salvator  Mundi,"  by  Rev. 
(Kegan  Paul,  Trench  and  Co.) 


Samuel   Cox,    1877,    p.    81. 


Language  of  the  New   Testament  (^A.V.)     117 

4-7.  "  It  is  better  for  thee  to  enter  into  life"  with  one  eye,  Matt. xviii.9. 
or  maimed,  or  halt,  rather  than  having  two  eyes,  or  two  Mark  ix.  43, 
hands,  or  two  feet  "to  be  cast  into  the  Gehenna  of  fire."  45,  47. 

"  What  our  Lord  is  really  teaching  here  is  one  of  the 
first  and  most  important  moral  lessons  we  all  have  to 
master — viz.,  that  we  must  learn  to  go  without  a  great 
many  things  we  should  like  to  have  ;  that  we  must 
learn  to  rule  and  deny  ourselves  on  pain  of  being  ruined 
and  undone."^ 

8.  '  Ye  make  him  twofold  more  the  child  of  Gehenna  than  Matt,  xxiii. 
yourselves.'  15. 

9.  '  How  can  ye  escape  the  judgment  of  Gehenna  ?'  i  ^^^"-     xxiu. 

I,      33- 

Shaitan  ki  butcha  —  a  child  of  Satan  —  is  a  very 
common  expression  applied  by  Mahometan  elders 
generally  to  a  younger  man  who  has  done  something 
outraging  their  sense  of  propriety  ;  and  '  a  child  ot 
Gehenna  '  had  much  the  same  meaning. 

"  The  judgment  of  Gehenna  "  referred  to  the  sentence 
which  the  Jewish  High  Court,  called  the  Sanhedrin, 
had  the  power  to  pass — namely,  that  the  criminal 
should  be  killed  by  stoning,  and  that  his  dead  body 
should  be  thrown  into  the  polluted  valley  of  Hinnom, 
where  fires  were  always  burning  to  consume  the  refuse 
of  the  city  and  the  carcasses  of  animals. 

"  What  our  Lord  intended  was  that  the  Pharisees 
corrupted  the  proselytes  they  were  so  zealous  to  make 
...  by  teaching  them  to  veil  greed,  perjury,  unclean- 
ness,  and  even  murder  itself,  behind  a  mask  of  religion  ; 
and  that  they  themselves,  therefore,  deserved  that  very 
sentence  to  the  death  and  horrors  of  Ge-Hinnom  to 
which  they  were  so  ready  to  doom  men  far  less  guilty 
than  themselves."^ 

10.  '  And  the  tongue  is  a  fire,  a  world  of  iniquity  .  .  .  and   jas.  iii.  6. 
it  is  set  on  fire  of  Gehenna.' 

The  fire  kindled  by  a  mischievous  tongue  is  here 

1  "  Salvator  Mundi,"  by  Rev.  Samuel  Cox,  1877,  PP-  84 
and  87.     (Kegan  Paul,  Trench  and  Co.) 


ii; 


The  After  Life 


Mark  ix. 

48. 


figuratively  likened  to  the  evil-smelling    fires  which 
were  always  burning  in  the  valley  of  Hinnom. 

Matt.  X.  28.  II,  '  And  fear  not  them  which  kill  the  body,  but  are  not 

able  to  kill  the  soul:  but  rather  fear  Him  which  is  able  to 

destroy  both  soul  and  body  in  Gehenna.' 
Luke  xii.  5.  12.   '  But  I  will  forewarn  you  whom  ye  shall  fear  :   Fear 

Him,   which  after  He  hath  killed   hath  power  to   cast  into 

Gehenna  ;  yea,  I  say  unto  you,  Fear  Him.' 

These  are  the  only  passages  in  which  the  mention  of 
Gehenna  had  any  reference  to  the  soul,  which  lives  on 
in  its  spirit  body  after  the  first  death,  together  with  its 
dormant  or  quickened  spirit.  Jesus  may  here  be  under- 
stood as  expressly  refuting  Plato's  doctrine  of  the 
natural  immortality  of  the  soul,  and  He  taught  that 
God  has  the  power  to  kill  the  soul  and  its  spirit  body 
in  some  terrible  place,  which  He  metaphorically  com- 
pared with  the  loathsome  valley  of  Hinnom. 
43-  In  the  record  found  in  Mark  there  is  clearly  an  allu- 
sion to  the  following  passage  in  Isaiah,  and  it  may  be 
noted  that  it  was  only  dead  carcasses  of  which  Isaiah 
said  :  "  Their  worm  shall  not  die,  neither  shall  their 
fire  be  quenched." 

23,  '  And  it  shall  come  to  pass,  that  from  one  new  moon  to 
another,  and  from  one  Sabbath  to  another,  shall  all  flesh 
come  to  worship  before  Me,  saith  the  Lord. 

'  And  they  shall  go  forth,  and  look  upon  the  carcasses  of 
the  men  that  have  transgressed  against  Me  :  for  their  worm 
shall  not  die,  neither  shall  their  fire  be  quenched  ;  and  they 
shall  be  an  abhorring  unto  all  flesh.' 

It  is  clear  that  "Gehenna,  or  the  valley  of  Hinnom, 
which  supplied  the  imagery  of  destruction  by  fire  and 
worm,  was  not  a  place  of  suffering  or  torture.  The 
refuse  and  the  vile  were  thrown  there  to  be  destroyed."^ 

Milton  wrote  in  "Paradise  Lost  "  : 

Book  I.,  lines  "  And  made  his  grove 

403-405.  The  pleasant  valley  of  Hinnom  ;  Tophet  thence 

And  black  Gehenna  call'd,  the  type  of  Hell." 

^  "The  Entire  Evidence  of  Evangelists  and  Apostles  on 
Future  Punishment,"  by  Rev.  W.  Griffith,  1882,  pp.  41,  42. 
(Elliot  Stock.) 


Isa.  Ixvi. 

24. 


Language  of  the  New  Testament  [A.  V.)    1 1 9 


Milton  used  the  word  "  Hell "  in  the  sense  common  to  Milton,  1667. 
his  time,  but  he  would  have  been  correct  if  he  had 
written  "  type  of  the  place  of  final  destruction." 

"  Gehenna  continued  to  be  the  name  of  the  abode  of 
the  lost,  both  among  those  who  received  our  Lord's 
teaching — Latins,  Greeks,  Syrians — and  those  who 
rejected  it,  even  in  our  seventh  century,  when  the  name 
of  Gehenna,  as  the  place  of  everlasting  punishment, 
was  transferred  into  the  Koran  from  Mohammed's 
Jewish  teacher."^ 

I  believe,  with  the  Rev.  Samuel  Cox,  that,  on  this  one 
occasion,  Jesus  used  the  word  "Gehenna"  in  the  same^ ^uke  xii.  5.' 
sense  as  He  used  some  one  hundred  different  terms — as 
a  type  of  the  place  where  persistent  sinners  will  finally 
be  blotted  out  of  existence  after  the  judgment  on  the 
Last  Day  ;  on  all  the  other  occasions  that  Jesus  used 
this  word.  He  referred  to  the  earthly  punishment  of  the 
dead  body  being  cast  into  the  polluted  valley  of  Hinnom. 

The  translation  from  the  Greek  of  the  following 
words  is  correct,  but  to  the  words  themselves,  as  used 
in  Scripture,  both  in  Greek  and  English,  divines  have 
attached  a  false  meaning,  from  the  time  of  the  early 
Fathers  down  to  the  present  day  : 

Death. 

Destruction. 

Unquenchable  fire. 

Tormented  and  tormentors. 

Punishment. 

Everlasting,  as  applied  to  punishment. 

The  meaning  attached  to  the  above  words,  and  to 
all  the  similar  expressions  in  the  New  Testament,  has 
been  endless  existence  in  never-ending  torments,  and 
the  explanation  is  that  many  of  the  early  Fathers  had 
adopted  the  doctrine  of  Plato  (429-348  B.C.)  about  the 

1  "  What  is  of  Faith  as  to  Everlasting  Punishment,"  by 
Rev.  E.  B.  Pusey,  D.D.,  1880,  pp.  105,  106.     (Parker,  Strand.) 


I20  The  After  Ltje 

natural  immortality  of  the  soul,  before  they  became 
Christians,  and  they  insisted  on  retaining  their  old 
ideas  when  they  entered  the  Church. 

It  is  certain  that  we  should  have  been  spared  all  the 
misery  which  has  been  caused  by  following  the  lead 
given  by  these  early  converts,  if  the  words  quoted 
above  had  been  interpreted  in  a  natural  way,  according 
to  the  wise  rules  for  interpretation  which  have  since 
been  laid  down. 
Canon  of  in-  The  judicious  Hooker  laid  down  the  canon  of  inter- 
S.^^*^  pretation  that  "  where  a  Hteral  construction  will  stand^ 
the  farthest  from  the  letter  is  commonly  the  worst. "^ 

"  Of  the  literal  sense,  Luther  said  that  it  was  the 
substance  of  faith  and  of  theology' ;  and  Dean  Alford 
held  '  that  a  figurative  sense  of  words  is  never  admis- 
sible except  when  required  by  the  context.'  "^ 

Mr.  W.  Fetherston  maintained  that,  "  if  a  passage  of 
Scripture  admits  of  two  interpretations,  one  of  which 
would  contradict  numerous  other  passages  of  Scrip- 
ture, and  lead  to  results  inconsistent  with  our  funda- 
mental ideas  of  God,  whereas  the  other  would  be  re- 
concileable  with  both,  we  may  unhesitatingly  reject 
the  former  interpretation  and  adopt  the  latter. "^ 
Language  of       With  regard  to  the  question  of  the  language,  the 
xStf-^^     Rev.  C.  A.  Row  wrote  :  "  My  general  conclusion  with 
ment.  respect  to  the  terminology  of  the  New  Testament  in 

relation  to  future  retribution  therefore  is,  that  the 
Greek  words  which  are  used  by  its  writers  conveyed 
the  same  general  meaning  to  a  Greek-speaking  Christian 
as  the  corresponding  English  ones  do  to  a  reader  of 
English  ;  that  they  are  used  in  their  commonly  accepted 
signification,  and  not  in  a  special  or  technical  sense, 
which  would  have  been  intelligible  only  to  the  initiated  ; 
that  taking  them  as  a  whole,  they  were  calculated  to 

1  "  Future  Punishment,"  by  Rev.  R.  H.  McKim,  D.D.,  1883, 
p.  23.      (Thomas  Whittaker,  New  York.) 

2  "  The  New  Symbols;  or.  Suggestions  as  to  Future  Divine 
Punishments,"  by  W.  Fetherston,  1890,  p.  12.  (Hodges, 
Figgis  and  Co.,  DubUn.) 


Language  of  the  Nezv   Testament  [A.V.)     121 

convey  to  the  reader  the  firm  persuasion  that  it  was  the 
intention  of  the  writer  to  affirm  that  God  will  execute 
a  righteous  judgment  on  mankind  in  the  world  beyond 
the  grave,  when  He  will  reward  and  punish  men  accord- 
ing to  their  deeds; ;  and  that  sin  wilfully  persisted  in 
will  be  attended  with  suffering,  which  will  end  in  the 
ultimate  destruction  of  the  sinner  ;  yet  that  none  of 
the  terms  employed  in  their  ordinary  or  natural 
meaning  convey  even  a  hint  that  the  suffering  will  be 
of  endless  duration."^ 


Death. 

"The  second  death  is,  we  suppose,  when  the  capa- 
bility of  receiving  a  spiritual  life  is  at  an  end,  and 
when  there  shall  be  no  more  place  found  for  repentance. 
In  that  case,  which  Scripture  speaks  of  as  following  the 
day  of  the  general  judgment,  the  final  state  of  the  lost 
will  be  sealed  for  ever."^ 

"  The  well-known  penalty  for  eating  of  the  forbidden 
tree  is  thus  expressed  :  *  In  the  day  that  thou  eatest 
thereof  thou  shalt  surely  die  '  ;  or,  as  it  is  in  the  Hebrew, 
and  as  the  margin  shows  you  :  '  Dying  thou  shalt  die  ' 
— words  of  the  most  emphatic  character. 

"  Now,  those  words  are  interpreted  to  mean,  Dying 
thou  shalt  never  die.  Just  as  destruction  is  taken  to 
signify  eternal  preservation  in  woe  ;  and,  being  burnt  up 
like  chaff,  is  taken  to  signify  being  kept  unconsumed, 
like  the  bush  in  the  flames,  unlike  the  bush,  for  ever." 

"  If  to  die  is  to  live  for  ever,  whether  in  suffering  or  in 
bliss,  no  language  can  be  confidently  construed. "^ 

'  And   these   shall   go    away   into   everlasting   punishment :    Matt.      xxv 
but  the  righteous  into  life  eternal.'  4^>' 

^  "Future  Retribution,"  by  Rev.  C.  A.  Row,  1889,  p.  22i?)' 
(William  Isbister.) 

2  "  The  Tripartite  Nature  of  Man,"  by  Rev.  J.  B.  Heard, 
1866,  p.  269.     (T.  and  T.  Clark.) 

3  "  Endless  Suffering  not  the  Doctrine  of  Scripture,"  by 
Rev.  T.  Davis,  1866,  pp.  19,  24,  edition  1867.     (Longmans.) 


122  The  After  Life 

"  The  antithesis  supphed  in  the  same  verse  to  this 
word  '  punishment  '  is  '  hfe,'  and  therefore  we  are 
irresistibly  driven  to  the  conclusion  that  the  word 
'  punishment '  means  '  death  '  ;  and  on  looking  into 
the  original  expression,  we  find  it  is  kolasis,  which 
word,  according  to  Liddell  and  Scott,  means  '  a 
pruning  or  cutting  off,  separation,  as  a  branch  from 
a  tree.' 

"  Here  there  is  an  everlasting  result,  not  a  process, 
and  in  this  sense  is  quite  an  equivalent  to  death,  thus 
Rom.  vi.'23.    making  Jesus  agree  with  Paul,  who  said,  '  The  wages 
of  sin  is  death  ;  but  the  gift  of  God  is  eternal  life.' 

"  In  the  Epistle  to  the  Hebrews  may  be  found  the 
following  expressions,  which  are  grammatically  con- 
structed precisely  as  the  phrase  *  everlasting  punish- 
ment '  : 

Eternal  judgment. 
,,       salvation. 
,,       redemption. 
,,       covenant. 

Is  it  not  evident  that  the  expressions  all  imply  an  ever- 
lasting result,  and  not  an  everlasting  process  ?"^ 

Matt.  X.  28.  '  Fear  Him  which  is  able  to  destroy  both  soul  and  body  in 

hell.' 

This  is  "  the  '  pivot  '  on  which  our  Lord  bases  His 
general  teaching,  and  is  not  less  the  grand  pivot  on 
which  hang  the  essential  doctrines  of  the  Church  of 
England."  Mr.  Tomlinson  shows  that  the  daily  service 
in  the  church  assumes  that  the  soul  may  die  ;  that  we 
pray  for  "life  everlasting"  (thereby  proving  that  it 
is  not  our  lot  by  birth)  ;  that  we  may  rise  to  "  the  life 
immortal,"  and  that  we  may  "  ever  hold  fast  the  blessed 
hope  of  everlasting  life.'"^ 

1  "Where  are  the  Dead  ?  Will  any  suffer  Eternal  Tor- 
ment ?"  by  Antipas,  Defender  of  Faith,  1885,  pp.  19,  20. 
(J.  Martin  and  Co.) 

2  "  Thoughts  on  Everlasting  Death,"  by  Rev.  W.  R.  Tom- 
linson, 1888,  p.  15.      (Digby  Long.) 


Language  of  the  New   Testament  (A.V.)     12, 


Destruction. 

"  If  we  suppose  the  hearers  of  Jesus  and  His  Apostles 
to  have  understood,  as  nearly  as  possible  in  the  ordinary 
sense,  the  words  employed,  they  must  naturally  have 
conceived  them  to  mean  (if  they  were  taught  nothing 
to  the  contrary)  that  the  condemned  were  really  and 
literally  to  be  '  destroyed,'  and  cease  to  exist ;  not  that 
they  were  to  exist  for  ever  in  a  state  of  wretchedness. 

"On  the  whole,  therefore,  I  think  we  are  not  war- 
ranted in  concluding,  (as  some  have  done),  so  positively 
concerning  the  question  as  to  make  it  a  point  of  Chris- 
tian faith  to  interpret  figuratively  and  not  literally  the 
*  death  '  and  '  destruction  '  of  the  Scripture  as  the 
doom  of  the  condemned  ;  and  to  insist  on  the  belief  that 
they  are  to  be  kept  alive  for  ever."^ 

"The  majority  of  these  nouns  and  verbs,  denoting 
destruction  of  some  sort,  are  used  by  Plato  again  and 
again  in  the  '  Phaedon,'  a  dialogue  on  immortality, 
expressly  for  the  purpose  of  conveying  the  idea  of  the 
literal  destruction  or  extinction  of  the  soul.  ...  It  is 
said  that  these  words  in  the  New  Testament  are  not 
used  in  the  sense  in  which  Plato  and  all  his  readers  for 
four  hundred  years,  not  less  than  all  good  writers  in 
Greek  following  the  times  of  Christ,  used  them  ;  but 
in  a  new  and  special  sense,  which  was  created  for  them 
by  inspiration  of  God ;  so  that  inspiration  must  be 
regarded  as  having  for  its  object  to  give,  not  only  a 
new,  but  a  self-contradictory  sense  to  some  of  the  most 
familiar  words  in  the  Greek  language.   .  .  . 

"  *  Where    their   worm    dieth    not'    is   also   one   of  ^^ark  ix.  44. 

.0 

Plato's  expressions  for  existence  coming  to  an  end. 

"  Isaiah  wrote  :  '  For  the  moth  shall  eat  them  up  isa.  li.  8. 
like  a  garment,  and  the  worm  shall  eat  them  like  wool.' 

"  The  words  of  Jesus  are  plainly  a  citation  from  thef^^ark  ix.  44- 
last  verse  in  the  prophecies  of  Isaiah,  where  the  context!  igg;  {xvi.  24. 

^  "The  Future  State,"  by  Archbishop  Whately,  1829, 
pp.  180,  181.     (B.  Fellowes.) 


124 


The  After  Life 


Matt.  vii.  13. 


Matt.  X.  28. 


R.V.     Ge- 
henna. 


proves  beyond  question  that  the  worm  stands  naturally 
for  '  putrefaction,'  the  concomitant  of  death,  and  in  this 
case  the  death  of  those  '  slain  by  Jehovah.'  "^ 

'  For  wide  is  the  gate,  and  broad  is  the  way,  that  leadeth 
to  destruction.' 

"  What  is  meant  by  the  destruction  of  a  man  ?  I 
reply,  the  making  an  end  of  him  as  a  man.  .  .  .  Just 
as  a  tree  destroyed  has  no  longer  the  properties  of  a 
tree,  so  a  man  destroyed  has  no  longer  the  properties  of 
man.  His  life,  his  consciousness,  his  feelings,  are 
gone.  .  .  . 

"  There  seems,  indeed,  to  be  an  impression  on  many 
minds  that  a  spiritual  entity,  being,  as  it  is  said,  a 
simple  substance,  cannot  be  destroyed  ;  but  Jesus  said  : 
'  Fear  not  them  which  kill  the  body,  but  are  not  able 
to  kill  the  soul  :  but  rather  fear  Him  which  is  able  to 
destroy  both  soul  and  body  in  hell.'*  .  .  . 

"If  the  wicked  will  never  be  destroyed,  never  perish, 
never  die,  never  come  utterly  to  an  end,  we  must  cast 
aside  some  hundreds  of  sentences  as  not  to  be  received 
in  their  natural  meaning — their  natural  meaning,  that 
is,  as  either  directly  or  implicitly  expressed.  .  .  . 

"  Let  others  say  that  destruction  means  endless  pre- 
servation in  misery  :  I  accept  what  God  declares  ;  and 
I  am  sure  that  His  truth  will  better  promote  virtue 
than  man's  error.  .  .  ."^ 

"  Destruction  can  be  called  everlasting  when  the  effect, 
not  the  act  of  destroying,  lasts  eternally.  Thus,  a  tree 
burnt  to  ashes  is  destroyed  for  ever.  So  a  man  is 
destroyed  for  ever  if  he  be  reduced  to  non-existence  as  a 
man,  and  is  no  longer  a  sentient  creature."^ 

During  the  last  quarter  of  a  century,  many  writers 
have  declared  that  the  word  "destruction,"  when 
applied   to   sinners,    cannot   be   understood   to   mean 

1  "  Life  in  Christ,"  by  Rev.  Edward  White,  1846,  pp.  387- 
390.     (EUiot  Stock.) 

2  "  Endless  Suffering  not  the  Doctrine  of  Scripture,"  by 
Rev.  T,  Davis,  1866,  pp.  6-8,  edition  1867.     (Longmans.) 

3  Ibid. 


Language  of  the  New   Testament  {A.V.)     125 

"  conscious  life  in  never-ending  torments,"  but  that  it 
must  mean  that  they  will  be  killed  irrevocably,  never 
to  be  resuscitated,  and  become  extinct. 


Unquenchable  Fire. 

The  translation  of  the  Greek  word  asbestos  as  "  that 
never  shall  be  quenched  "  in  the  Authorized  Version  of  Mark  ix.  43, 
the  New  Testament  was  quite  unwarranted,  and  it  has       45- 
been  altered  in  the  Revised  Version  to  "  unquenchable 
fire." 

This  word  asbestos  occurs  only  three  times  in  the  NewJ  Lu^e  m."  ly'. 
Testament.      "Unquenchable  fire"   is  the   metaphor  iMark  ix.  43. 
used  by  John  the  Baptist  for  the  fire  used  to  burn  up 
the  chaff,   and  in   Mark  it  is  used    for    the    fire    of 
Gehenna,  or  the  valley  of  Hinnom.^ 

To  understand  the  meaning  in  Jewish  speech  of  the 
term  '  unquenchable  fire,'  we  must  look  at  its  meaning 
in  the  Old  Testament,  and  in  secular  writings  of  the 
day. 

Thus,  in  the  Old  Testament  we  read  : 

'  Moreover,  the  word  of  the  Lord  came  unto  me,  saying,  Ezek.  xx.  45- 

'  Son  of  man,  set  thy  face  toward  the  south,  and  drop  thy       48. 

word  toward  the  south,  and  prophesy  against  the  forest  of 

the  south  field  ; 

'  And  say  to  the  forest  of  the  south.  Hear  the  word  of  the 

Lord  ;  Thus  saith  the  Lord  God  ;  Behold,  I  will  kindle  a  fire 

in  thee,  and  it  shall  devour  every  green  tree  in  thee,  and  every 

"  Mercy  and  Judgment,"  by  Canon  F.  W.  Farrar,  D.D., 
F.R.S.,  1881,  pp.  405,  406.     (Macmillan.) 

"Future  Punishment,"  by  Rev.  R.  H.  McKim,  D.D.,  1883, 
p.  23.      (Thomas  Whittaker,  New  York.) 

"  Thoughts  on  Everlasting  Death,"  by  Rev.  W.  R.  Tom- 
linson,  1888,  p.  11.     (Digby  Long.) 

"  Future  Retribution,"  by  Rev.  C.  A.  Row,  1889,  pp.  240- 
245,  418.     (William  Isbister.) 

"  The  Fate  of  the  Dead,"  bv  Dr.  Thomas  Clarke,  M.D., 
1889,  p.  68.     (F.  Norgate.) 

"  The  Unspeakable  Gift,"  by  Rev.  J.  H.  Pettingell,  1898, 
pp.  22,  23.     (Digby  Long.) 

"  Immortality  in  Christ,"  by  Rev.  S.  Hemphill,  D.D., 
Litt.D.,  M.R.I. A.,  1904,  pp.  15,  43.     (Simpkin,  Marshall.) 

^  "  Mercy  and  Judgment,"  by  Canon  Farrar,  D.D.,  F.R.S., 
1 88 1,  pp.  406,  407.     (Macmillan.) 


126  The  After  Life 


dry  tree  :  the  flaming  flame  shall  not  he  quenched,  and  all  faces 
from  the  south  to  the  north  shall  be  burned  therein. 

'  And  all  flesh  shall  see  that  I  the  Lord  have  kindled  it  : 
it  shall  not  he  quenched.' 

"  The  people  should  be  as  forest-trees  devoured  by 
fire  that  could  not  be  quenched — that  is,  as  the  words 
mean,  could  not  be  extinguished  till  its  work  was 
done."i 

Jer.  xvii.  27.  '  But  if  ye  will  not  hearken  unto  Me  to  hallow  the  Sabbath 
day,  and  not  to  bear  a  burden,  even  entering  in  at  the  gates 
of  Jerusalem  on  the  Sabbath  day  ;  then  will  I  kindle  a  fire 
in  the  gates  thereof,  and  it  shall  devour  the  palaces  of  Jeru- 
salem, and  it  shall  not  he  quenched.' 

"  The  meaning  is  that  nothing  should  stay  the 
destructive  flame  until  it  had  consumed  utterly. "^ 

The  following  passage ^  proves  that  Jerusalem  was 
burnt,  but  it  is  certain  that  the  "  unquenchable  fire  " 
went  out  after  doing  its  work  : 

Jer.  lii.  13.  '  And  burned  the  house  of  the  Lord,  and  the  king's  house  ; 

and  all  the  houses  of  Jerusalem,  and  all  the  houses  of  the  great 
men,  burned  he  with  fire.' 

1  note,^  with  reference  to  the  metaphor  used  by 
John  the  Baptist  of  the  chaff  being  burnt  up  with 
"  unquenchable  fire,"  that  Isaiah  wrote  : 

Isa.  V.  24.  '  Therefore  as  the  fire  devoureth  the  stubble,  and  the  flame 

consumeth  the  chaff,  so  their  root  shall  be  as  rottenness,  and 
their  blossom  shall  go  up  as  dust.' 

Matt.     XXV.       The  article  being  prefixed  in  the  expression  '  the 

'^^'  eternal  fire  '  proves  the  fire  in  question  to  have  been 

one  well  known  to  our  Lord's  hearers — viz.,  the  Ge- 

^  "  Endless  Suffering  not  the  Doctrine  of  Scripture,"  by 
Rev.  T,  Davis,  1866,  pp.  42-45,  edition  1867.     (Longmans.) 

2  "Where  are  the  Dead  ?  Will  any  suffer  Eternal  Tor- 
ment ?"  by  Antipas,  Defender  of  Faith,  1885,  p.  19. 
(J.  Martin  and  Co.) 

"  Thoughts  on  Everlasting  Death,"  by  Rev.  W.  R.  Tom- 
linson,  1888,  p.  25.     (Digby  Long.) 

"  The  Fate  of  the  Dead,"  by  Dr.  Thomas  Clarke,  M.D., 
1889,  p.  68.     (F.  Norgate.) 

3  "  Mercy  and  Judgment,"  by  Canon  Farrar,  D.D.,  F.R.S., 
1 88 1,  pp.  406,  407.     (Macmillan.) 


Language  of  the  New   Testament  {A.V.)    127 


henna  referred  to  in  His  previous  teaching.  The  fire 
being  described  as  prepared  for  the  devil  and  his 
angels  shows  that  the  word  denotes  an  instrument  of 
destruction.^ 

Turning  to  secular  writings,  we  find  the  same  word 
applied  in  Homer*  to  the  fire  which  for  a  few  hours  raged 
in  the  Grecian  fleet ;  to  the  gleam  of  Hector's  helmet ; 
to  glory  ;  to  laughter  ;  and,  most  frequently,  to  shout- 
ing, f^ 

"  The  well-known  historian,  Eusebius,  who  wrote  in 
the  latter  part  of  the  third  century  and  the  beginning 
of  the  fourth,  in  recording  the  martyrdom  of  four 
Christians,  writes  :  '  Cronion  and  Julian  were  scourged, 
and  afterwards  consumed  with  unquenchahle  fire.' 
And,  in  another  passage  :  '  Epimachus  and  Alexander, 
who  had  continued  for  a  time  in  prison  enduring 
innumerable  sufferings  from  the  scrapers  and  scourges, 
were  also  destroyed  with  '  unquenchable  fire.'  "^ 

"  The  everlasting  fire,  the  unquenchable  fire,  and  the 
fire  that  shall  not  be  quenched,  were  coextensive  in 
meaning,  and  were  used  interchangeably  and  in- 
differently." 4 

It  appears  clear  that,  at  the  time  when  they  were 
spoken  by  Jesus,  the  words  "  unquenchable  fire  "  meant 
so  intense  and  fierce  a  fire  that,  before  it  died  out,  it 
would  utterly  consume  anything  submitted  to  its 
flames. 


'Iliad,' 
XVI.  123; 

I-  599; 
XI.  50; 
XVI.  267, 
etc. 
f  See 

Wetstein, 
'Nov. 
Test.'       I, 
267. 


Tormented. 

'  And  he  shall  be  tormented  with  fire  and  brimstone  in  the 
presence  of  the  holy  angels,  and  in  the  presence  of  the  Lamb : 

'  And  the  smoke  of  their  torment  ascendeth  up  for  ever  and 
ever.' 


Rev.  xiv.  10, 
II. 


^   "  Future  Retribution,"  by  Rev,  C.  A.  Row,  1889,  pp.  26 t- 
267.     (William  Isbister.) 

2  "  Mercy  and  Judgment,"  by  Canon  F.  W.  Farrar,   D.D., 
F.R.S.,  1 88 1,  pp.  406,  407.     (Macmillan.) 

3  "  Ecclesiastical  History,"  b.  6,  c.  41,  quoted  by  Rev.  T. 
Davis. 

*   "  Endless    Suffering    not   the  Doctrine  of  Scripture,"   by 
Rev.  T.  Davis,  1866,  pp.  42-45,  edition  1867.     (Longmans.) 


I2i 


The  After  Life 


"No  man  worthy  to  be  listened  to  believes  that  it 
will  be  part  of  the  happiness  of  heaven  to  witness  the 
sufferings  thus  awfully  represented  as  inflicted  on  the 
worshippers  of  the  Beast  and  his  image.  The  language 
is  evidently  in  the  highest  degree  figurative."^ 

Isa.      xxxiv.        '  For  it  is  the  day  of  the  Lord's  vengeance,  and  the  year 
8- ID.  of  recompenses  for  the  controversy  of  Zion. 

'  And  the  streams  thereof  shall  be  turned  into  pitch,  and 
the  dust  thereof  into  brimstone,  and  the  land  thereof  shall 
become  burning  pitch. 

'  It  shall  not  be  quenched  night  nor  day  ;  and  the  smoke 
thereof  shall  go  up  for  ever  :  from  generation  to  generation 
it  shall  lie  waste  ;  none  shall  pass  through  it  for  ever  and 
ever.' 

"  Now,  here  again  no  one  construes  literally ;  no  one 
supposes  that  the  streams  of  Idumasa  have  been  turned 
into  pitch,  or  the  dust  thereof  into  brimstone,  or  the 
land  thereof  into  burning  pitch.  No  one  supposes 
that  flames  have  been  kindled  in  it  that  have  not  been 
quenched  night  nor  day  ;  nor  that  the  smoke  thereof 
is  going  up  at  this  time. 

"  Its  real  meaning  evidently  is  utter  desolation  and 
ruin,  or,  in  a  sense,  destruction."^ 


Matt. 
34. 


Tormentors. 

'  And  his  lord  was  wroth,  and  delivered  him  to  the  tor- 
mentors, till  he  should  pay  all  that  was  due  unto  him.' 

"  This  word  in  the  Greek  language  does  not  neces- 
sarily mean  one  who  actually  inflicts  tortures,  but  the 
keeper  of  a  prison,  the  term  being  applied  to  him 
because  he  not  infrequently  acted  in  the  capacity  of 
torturer."^ 

The  words  "torment,"  "  torments,"  "tormentors," 
and  "  tormented,"  in  relation  to  the  state  after  death, 
only  occur  in  the  New  Testament,  outside  of  the 
Revelation  of  St.  John,  in  the  Parable  of  the  Rich  Man 
and  Lazarus,  and  in  the  First  Epistle  of  St.  John. 

1  "  Endless  Suffering  not  the  Doctrine  of  Scripture,"  by 
Rev.  T.  Davis,  i866,  pp.  47-49,  edition  1867. 

2  "  Future  Retribution,"  by  Rev.  C.  A.  Row,  1889,  p.  248. 


Language  of  the  New   Testament  [A.V.)     129 

There  is  no  reason  to  suppose  that  the  words  "  tor-  Luke  xvi.  23, 
ment,"  "torments,"  or  "  tormented  "*  in  the  parable  =1=  ^y^\^^ 
meant  any  degree  of  torture  ;  and  torment  of  the  mind         anguish, 
may  be  understood  as  the  meaning. 

In  the  Epistle  of  St.  John,  "  fear  hath  torment  "  has  i  Johniv.  18. 
been  changed  in  the  Revised  Version  to  "  fear  hath 
punishment." 

In  the  following  passages  from  the  Revelation  the 
words  cannot  be  understood  literally,  as  the  book  is 
acknowledged  to  be  full  of  symbols  to  which  no  key  has 
as  yet  been  found  : 

'  And  to  them  it  was  given  that  they  should  not  kill  them,   Rev.  ix.  5. 
but  that  they  should  be  tormented  five  months  :  and  their 
torment  was  as  the  torment  of  a  scorpion,  when  he  striketh  a 
man.' 

'  And  they  that  dwell  upon  the  earth  shall  rejoice  over  them,    Rev.  xi.  10. 
and  make  merry,  and  shall  send  gifts  one  to  another  ;  because 
these  two  prophets  tormented  them  that  dwelt  on  the  earth.' 

'  And  the  third  angel  followed  them,   saying  with  a  loud    Rev.  xiv.   9- 
voice,  If  any  man  worship  the  beast  and  his  image,  and  receive        11. 
his  mark  in  his  forehead,  or  in  his  hand, 

'  The  same  shall  drink  of  the  wine  of  the  wrath  of  God, 
which  is  poured  out  without  mixture  into  the  cup  of  his  in- 
dignation ;  and  he  shall  be  tormented  with  fire  and  brimstone 
in  the  presence  of  the  holy  angels,  and  in  the  presence  of  the 
Lamb  : 

'  And  the  smoke  of  their  torment  ascendeth  up  for  ever 
and  ever  :  and  they  have  no  rest  day  nor  night,  who  worship 
the  beast  and  his  image,  and  whosoever  receiveth  the  mark 
of  his  name.' 

'  And  he  cried  mightily  with  a  strong  voice,  saying,  Babylon   Rev.  xviii.  2, 
the  great  is  fallen,  is  fallen,  and  is  become  the  habitation  of       7,  15. 
devils,  and  the  hold  of  every  foul  spirit,  and  a  cage  of  every 
unclean  and  hateful  bird. 

:)e  :fc  :{c  :{:  :Je  :>: 

'  How  much  she  hath  glorified  herself,  and  lived  deliciously, 
so  much  torment  and  sorrow  give  her:  for  she  saith  in  her 
heart,  I  sit  a  queen,  and  am  no  widow,  and  shall  see  no  sorrow. 


'  The  merchants  of  these  things,  which  were  made  rich  by 
her,  shall  stand  afar  off  for  the  fear  of  her  torment,  weeping 
and  wailing.' 

'  And  the  devil  that  deceived  them  was  cast  into  the  lake   Rev.  xx.  10. 
of  fire  and  brimstone,  where  the  beast  and  the  false  prophet 
are,  and  shall  be  tormented  day  and  night  for  ever  and  ever.' 

Mr.  Row  has  pointed  out  that  "  tormentors  "  does  not 
necessarily  mean  more  than  "  gaolers." 

9 


130  The  After  Life 


Punishment. 
Matt.     XXV.  I     jj^g  Greek  word  kolasis  occurs  only  twice  in  the  New 
I  Johniv.  18. 1  Testament. 

In  Matthew  it  is  joined  with  aionios,  and  trans- 
lated "  everlasting  punishment "  ;  but  in  St.  John's 
Epistle  the  translation  "torment"  in  the  Authorized 
Version  is  altered  in  the  Revised  Version  to  "  punish- 
ment." 

Canon  Farrar  and  the  Rev.  F.  N.  Oxenham,  both  in 
1881,  argued  that  the  word  kolasis  means,  according  to 
Grotius,  "  that  kind  of  punishment  which  tends  to  the 
improvement  of  the  criminal."^ 

"  The  word  literally  means  '  pruning.'     We  '  prune  ' 

trees  to  make  them  better  and  more  fruitful,  not  in 

order  permanently  to  destroy  them.     When,  therefore, 

our  Lord  used  these  words,  so  far  from  asserting  the 

doctrine  of  everlasting  punishment.  He  was  implicitly 

denying  it,  and  by  His  very  words  reminding  us  that 

the  punishment  of   those  '  on  His  left  hand  '  will  not 

be  a  hopeless  and  endless  misery,  but  '  a  correction,' 

inflicted   for    the   express    purpose    of   amending  and 

restoring  them."^ 

Matt.     XXV.  \      I  do  not  agree  with  the  two  authorities  I  have  quoted 

^  46.  khat  the  punishment  called  here  "everlasting*  punish- 

eternai.     J  ment "  means  "a  correction  inflicted  for  the  express 

purpose  of  amending  and  restoring." 

I  believe  that  that  kind  of  punishment  will  be  in- 
flicted on  sinners  in  the  Intermediate  State,  but  that 
at  the  Judgment  on  the  Last  Day  persistent  sinners 
will  be  completely  cut  off,  like  a  branch  from  a  tree, 
and  will  no  longer  exist  ;  and  this  is  the  meaning  given 
to  the  word  kolasis  by  Liddell  and  Scott. 

1  "  Mercy  and  Judgment,"  by  Canon  F.  W.  Farrar,  D.D., 
F.R.S.,  1881,  pp.  407-409.     (Macmillan.) 

2  "  What  is  the  Truth  as  to  Everlasting  Punishment  ?"  by 
Rev.  F.  N.  Oxenham,  1881,  pp.  108,  109.     (Longmans.) 


Language  of  the  New   Testament  {A.V.)     131 


Everlasting,  Greek  "Aionios,"  as  applied  to 

Punishment.*  *  r,v. 

eternaL 
It  appears  that  from  very  early  times  attempts  have 

been  made  to  argue  that  the  Greek  word  aionios  only 

meant  "  age-long." 

"St.  Augustine  sums  up  the  argument  as  to  the  mean- 
ing of  the  word  drawn  from  the  parallelism  in  a  way 
the  weight  of  which  has  of  late  not  been  felt  :  *  What  a 
thing  it  is  to  account  eternal  punishment  to  be  a  fire 
of  long  duration,  and  eternal  life  to  be  without  end, 
since  Christ  comprised  both  in  that  very  same  place, 
in  one  and  the  same  sentence,  saying,  "  These  shall  go  Matt,  x 
into  eternal  punishment,  but  the  righteous  into  life  "^  ' 
eternal."  If  both  are  eternal,  either  both  must  be 
understood  to  be  lasting  with  an  end,  or  both  per- 
petual without  end. 

"  For  like  is  related  to  like ;  on  the  one  side,  eternal 
punishment,  on  the  other,  eternal  life.  But  to  say  in 
one  and  the  same  sentence,  life  eternal  shall  be 
without  end,  punishment  eternal  shall  have  an  end, 
were  too  absurd  :  whence,  since  the  eternal  life  of 
the  saints  shall  be  without  end,  punishment  eternal 
shall  doubtless  have  no  end  to  those  whose  it  shall 
be."i 

The  Archbishop  of  Canterbury  issued  an  authorita- 
tive ruling  on  the  point  in  a  pastoral  letter  dated 
March  14,  1864  : 

"  I  am  sure  you  will  beware  of  giving  any  other  inter- 
pretation to  the  word  '  everlasting  '  in  the  passages 
of  our  formularies  which  relate  to  the  punishment  of 
the  lost,  than  that  of  '  eternal '  in  the  sense  of  '  never- 
ending.'  For,  whatever  be  the  meaning  of  the  word 
in  these  passages  in  the  case  of  the  lost,  the  same 
must  be  its  meaning  in  the  case  of  the  saved  ;   and 

1  "  What  is  of  Faith,  as  to  Everlasting  Punishment,"  by 
Rev.  E.  B.  Pusey,  D.D.,  1880,  p.  44. 

9—2 


Matt. 


132  The  After  Life 

our  certainty  of  never-ending  bliss  for  penitent  believers 
is  gone  if  the  word  bears  not  the  same  signification 
in  the  case  of  the  impenitent  and  unbelieving. "^ 

The  Rev.  J.  W.  Haley, ^  in  1881,  and  Bishop  J.  C. 
Ryle,  D.D.,2  in  1883,  wrote  to  the  same  effect. 

What  I  have  already  written  seems  to  place  the  old 
argument  that  aionios,  when  applied  to  punishment, 
should  be  translated  "  age-long,"  quite  out  of  court. 

Some  authorities,*  however,  while  admitting  that 
sinners  will  be  eternally  lost,  deny  that  they  will  be 
kept  eternally  in  woe ;  and  they  say  "  that  whilst  the 
believer's  living  joy  is  endless,  the  unbeliever's  death 
and  extinction  is  endless."^ 
R,v.  The  words  "  everlasting  punishment  "*  are  not  found 

eternal.       anywhere  in  the  Bible  except  in  the  following  passage  : 

"att.      XXV.  \ 

46.  '  And  these  shall  go  away  into  everlastingf  punishment ;  but 

f  R.V.  I  the  righteous  into  life  eternal.' 

As  is  so  often  the  case  in  quoting  passages  of  Scrip- 
ture, the  mistake  has  always  been  made  of  quoting  the 
above  passage  apart  from  the  context. 

In  this  case  it  is  clear  that  the  actual  sentence  was 
recorded  in  verse  41  : 

Matt.      XXV.         '  Then  shall  He  say  also  unto  them  on  the  left  hand,  Depart 
4j^  from  Me,   ye  cursed,   into  everlasting  fire,   prepared  for  the 

devil  and  his  angels.' 

^  "  Endless  Suffering  not  the  Doctrine  of  Scripture,"  by 
Rev.  T.  Davis,  1866,  p.  50.     Edition  1867.     (Longmans.) 

2  "  Supplicium  Sternum,"  by  Rev.  J.  W.  Haley,  1881, 
PP-  5>  6. 

3  "  Thoughts  on  Immortality,"  by  Bishop  J.  C.  Ryle,  D.D., 
1883,  pp.  75,  76.     (C.  J.  Thynne.) 

*  "  Lectures  on  Future  Punishment,"  by  Rev.  H.  H.  Dobney, 
1844,  pp.  76-79.     (T.  Ward  and  Co.) 

"Endless  Suffering  not  the  Doctrine  of  Scripture,"  by 
Rev.  T.  Davis,  1866.     (Longmans.) 

"  Mercy  and  Judgment,"  by  Canon  F.  W.  Farrar,  D.D., 
F.R.S.,  1881,  p.  14.     (Macmillan.) 

"  Future  Retribution,"  by  Rev.  C.  A.  Row,  1889,  p.  416. 
(William  Isbister.) 

The  Bible  Standard  of  September,  1887. 

"  Punishment  for  Sin :  is  it  Eternal  ?"  by  H.  S.  Solly, 
1893,  p.  156. 

^  "  Thoughts  on  Everlasting  Death,"  by  Rev.  W.  R.  Tom- 
linson,  1888,  p.  29.     (Digby,  Long.) 


eternal. 


Language  of  the  New  Testament  (A.V.)     133 

I  have  already  explained  that  "  everlasting  "  or  "  un- 
quenchable" fire  did  not  mean  endless  life  in  never- 
ending  torments,  and  I  am  satisfied  that  St.  Paul  gave 
the  true  explanation  of  this  much-debated  passage 
when  he  told  the  Thessalonians  that  sinners  "  shall  be  2  Thess.  i.  9. 
punished  with  everlasting*  destruction  from  the  pre-  *  R.V- 
sence  of  the  Lord,  and  from  the  glory  of  His  power." 

I  beheve  that  at  the  Judgment  on  the  Last  Day 
persistent  sinners  will  be  sentenced  to  some  over- 
whelming destruction,  and  that  they  will  be  blotted 
out  entirely,  and  cease  to  exist. 


The  Unpardonable  Sin. 

There  is  no  question  here  of  the  translation,  but  the 
passage  is  certainly  a  "  difficulty »"  and  I  was  told 
once  that  suicide  was  the  sin  referred  to. 

St.   Matthew  having  been   himself  present  at  the  /Matt.  xii.  31, 
time  and  heard  what   Tesus  said,  his  record  is  more  L.^^/  ... 

-  Mark  in.  28 

probably  correct  than  that  of  St.  Mark,  who  wrote  1     29.     ' 
what  he  remembered  of  a  sermon  preached  by  St.  Peter.  vLuke  xii.  10. 

The  authorities  I  have  consulted  are  generally 
agreed  that  the  sin  in  question  consists  in  imputing 
to  devilish  magic  the  miracles  which  Jesus  wrought 
by  the  power  of  the  Holy  Ghost. ^ 

The  Rev.  C.  F.  Aked,  however,  says,  "  the  sin  itself 
consists  in  a  persistent,  deliberate  rejection  of  the  truth, 
which  is  known  to  be  truth ;  a  persistent,  deliberate 
choice  of  the  falsity  which  is  known  to  be  a  falsity. "^ 

^  "  Life  in  Christ,"  by  Rev,  Edward  White.  1846,  p.  434. 
(Elliot  Stock.) 

"  Notes  on  the  New  Testament,"  by  John  Wesley,  1703- 
1791. 

"  Commentary  on  the  New  Testament,"  by  Dr.  Morison. 

"  Purgatory,"  by  Rev.  M.  Canty,  P.P.,  1886,  pp.  16,  17. 

"Future  Retribution,"  by  Rev.  C.  A.  Row,  1889,  p.  255. 
(William  Isbister.) 

"  New  Testament  Commentary,"  edited  by  Bishop  C.  J. 
Ellicott,  D.D.,  1905.     (Cassell  and  Co.) 

2  "  Eternal  Punishment,"  by  Rev.  C.  F.  Aked,  1892,  p.  29. 
(James  Clarke  and  Co.) 


134 


The  After  Life 


Eph.  ii.  7. 


Matt,  xii 

31. 

32. 
Mark  iii. 

28,- 

29.       Ii 
Luke  xii. 

4,:--.: 
10. 

The  Rev.  A.  Jukes  has  been  followed  by  some 
writers  in  his  argument  that  "  the  text  says  nothing 
of  those  '  ages  to  come,'  elsewhere  revealed  to  us  ; 
much  less  does  it  assert  that  the  punishment  of  sin 
not  here  forgiven  is  never  ending.  .  .  .  When  there- 
fore we  remember  how  our  Lord  has  taught  us  to 
forgive,  '  not  until  seven  times,  but  until  seventy  times 
seven  '  ;  and  when  we  see  the  length  and  breadth  of 
this  commandment,  that  it  is  bidding  us  to  forgive 
as  God  forgives  ...  we  may  be  pardoned  for  believing 
that  the  threatening,  '  It  shall  not  be  forgiven,  neither 
in  this  age,  nor  in  the  coming  age,'  does  not  measure 
or  exhaust  the  possibilities  of  God's  forgiveness."^ 

'  Wherefore  I  say  unto  you,  All  manner  of  sin  and  blasphemy 
shall  be  forgiven  unto  men  :  but  the  blasphemy  against  the 
Holy  Ghost  shall  not  be  forgiven  unto  men. 

'  And  whosoever  speaketh  a  word  against  the  Son  of  man, 
it  shall  be  forgiven  him  :  but  whosoever  speaketh  against  the 
Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in  this  world, 
neither  in  the  world  to  come.' 

"  The  meaning  of  this  mysterious  text  is  not  that 
there  is  an  absolutely  unpardonable  sin,  involving 
everlasting  torments,  which  is  a  common  misinter- 
pretation of  it  ;  but  that  the  radical  spiritual  perversion 
involved  in,  not  only  resisting,  but  blaspheming  the 
Holy  Spirit,  has  no  forgiveness  provided  for  it,  either 
in  the  present  or  the  future  aeon,  either  under  the 
Law  or  under  the  Gospel. "^ 

1  "  The  Second  Death,  and  the  Restitution  of  all  Things," 
by  Rev.  A.  Jukes,  1869,  pp.  113,  114.     (Longmans.) 

2  "Texts  Explained,"  by  Dean  F.  W.  Farrar,  D.D.,  F.R.S., 
1899,  p.  22.     (Longmans.) 


CHAPTER  VII 

THE  PRESENT  DOCTRINE  OF  THE  CHURCH  OF  ROME 


CHAPTER  VII 

The  Present  Doctrine  of  the  Church  of  Rome. 

The  doctrine  of  the  Church  of  Rome,  at  the  present 
day,  regarding  Purgatory  is  said  to  be  founded  "  on 
the  authority  of  the  Church  and  her  Apostohc  Tradi- 
tions, recorded  in  ancient  Liturgies,"  and  by  many  of 
the  ancient  Fathers.^ 

The  Church  has  given  no  definition  as  to  the  locaUty 
of  Purgatory,  or  the  nature  of  the  sufferings  undergone 
therein.^ 

The  Church  has  confirmed  the  behef  in  Purgatory 
from  the  following  passages  in  Holy  Scripture  :^ 

'  Agree  with  thine  adversary  quickly,  whiles  thou  art  in   Matt.  v.   25, 
the  way  with  him  ;  lest  at  any  time  the  adversary  deliver       26. 
thee  to  the  judge,  and  the  judge  deliver  thee  to  the  officer, 
and  thou  be  cast  into  prison. 

'  Verily  I  say  unto  thee,  Thou  shalt  by  no  means  come  out 
thence,  till  thou  hast  paid  the  uttermost  farthing.' 

'  Wherefore  I  say  unto  you.  All  manner  of  sin  and  blasphemy  Matt.  xii.  31, 
shall  be  forgiven  unto  men  :  but  the  blasphemy  against  the       32. 
Holy  Ghost  shall  not  be  forgiven  unto  men. 

'  And  whosoever  speaketh  a  word  against  the  Son  of  man, 
it  shall  be  forgiven  him  :  but  whosoever  speaketh  against  the 
Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in  this  world, 
neither  in  the  world  to  come.' 

'  And  I  say  also  unto  thee,  That  thou  art  Peter,  and  upon   Matt.xvi.  18, 
this  rock  I  will  build  My  Church  ;  and  the  gates  of  hell*  shall        19. 
not  prevail  against  it.  *  R.V. 

'  And  I  will  give  unto  thee  the  keys  of  the  kingdom  of        Hades, 
heaven  :   and  whatsoever  thou  shalt  bind  on  earth  shall  be 
bound  in  heaven  :  and  whatsoever  thou  shalt  loose  on  earth 
shall  be  loosed  in  heaven.' 

^  "  Catholic  Belief,"  by  the  very  Rev.  J,  Faa  di  Bruno,  D.D., 
1884,  p.  186.     (Burns  and  Gates,  Limited.) 
2  Ibid.,  p.  185.  3  Ibid.,  p.  i87. 

137 


The  After  Life 


Matt.  xvi.  27. 

I  Cor.  iii.  11- 

15- 


I  Cor.  xiii.  8. 
*  R.V.  love. 

Jas.  V.  16. 
I  Pet.  iii.  19. 


'  For  the  Son  of  man  shall  come  in  the  glory  of  His  Father 
with  His  angels  ;  and  then  He  shall  reward  every  man  accord- 
ing to  his  works.' 

'  For  other  foundation  can  no  man  lay  than  that  is  laid, 
which  is  Jesus  Christ. 

'  Now  if  any  man  build  upon  this  foundation  gold,  silver, 
precious  stones,  wood,  hay,  stubble  ; 

'  Every  man's  work  shall  be  made  manifest :  for  the  day 
shall  declare  it,  because  it  shall  be  revealed  by  fire  ;  and  the 
fire  shall  try  every  man's  work  of  what  sort  it  is. 

'  If  any  man's  work  abide  which  he  hath  built  thereupon, 
he  shall  receive  a  reward. 

'  If  any  man's  work  shall  be  burned,  he  shall  suffer  loss  : 
but  he  himself  shall  be  saved  ;  yet  so  as  by  fire.' 

'  Charity*  never  faileth  :  but  whether  theve  he  prophecies, 
they  shall  fail  ;  whether  theve  he  tongues,  they  shall  cease  ; 
whether  there  he  knowledge,  it  shall  vanish  away.' 

'  Confess  your  faults  one  to  another,  and  pray  one  for 
another,  that  ye  may  be  healed.  The  effectual  fervent 
prayer  of  a  righteous  man  availeth  much.' 

'  By  which  also  he  went  and  preached  unto  the  spirits  in 
prison.' 

The  Church  teaches  that  sin  may  be  divided  into 
Original,  and  Actual  or  Personal  sin  ;  and  the  latter 
is  again  divided  into  Mortal,  and  Venial  sin.^ 

"  Original  sin  is  that  sin  which  our  human  nature 
has  committed  with  the  will  of  Adam,  in  whom  all 
our  human  nature  was  included."^ 

"  Of  the  original  sin  in  which  we  are  born  we  are 
not  personally  guilty  with  our  own  personal  will,  but 
our  nature  is  guilty  of  it  by  the  will  of  Adam,  our 
head,  with  whom  we  form  one  moral  body  through 
the  human  nature  which  we  derive  from  him."^ 

Mortal  sin  is  the  "  sin  unto  death,"  and  Venial  sin 
is  the  "  sin  which  is  not  to  death."-* 

"  When  death  comes  the  final  doom  of  every  one  is 
fixed,  and  there  is  no  more  possibility  of  changing  it."^ 

Eccles.  xi.  3.         '  And  if  the  tree  fall  toward  the  south,  or  toward  the  north, 
in  the  place  where  the  tree  faileth,  there  it  shall  be.' 

The  south  and  the  north  are  explained  as  meaning 
Heaven  and   Hell,   and  it  is  taught   that    "  at  death 

^  "  Catholic  Belief,"  by  the  very  Rev.  J.  Faa  di  Bruno,  D.D., 
1884,  p.  59.     (Burns  and  Oates,  Limited.) 

2  Ibid.,  p.  4.  ^  Ibid.,  pp.  4,  5. 

^  Ibid.,  p.  60.  ^  Ibid.,  p.  189. 


Original  sin. 
Rom.  v.  12. 


Personal  sin. 
I  John  V.  16. 

Final  judg- 
ment at 
death. 


Present  Doctrine  of  the  Church  of  Rome    1 39 


either  heaven  or  hell  is  allotted  to  every  man,  Purgatory 
being  only  a  passage  to  heaven.  So,  too,  the  just 
ones  of  the  Old  Law,  though  sure  of  heaven,  yet  had 
to  wait  in  some  middle  state,  until  after  the  Ascension 
of  Jesus  Christ."^ 

If  a  man  dies  with  the  guilt  of  Mortal  sin  unremitted,  Mortal  sin. 
his  soul  is  at  once  thrown  into  the  "  everlasting  fire,  Matt.     xxv. 
which  was  prepared  for  the  devil  and  his  angels. "^  '^^' 

If  a  man  "  dies  after  the  guilt  and  everlasting  punish- 
ment of  mortal  sin  have  been  forgiven  him,  but  who, 
either  from  want  of  opportunity  or  through  his  negli- 
gence, has  not  discharged  the  debt  of  temporal  punish- 
ment due  to  his  sin,"  his  soul  "will  have  to  discharge 
that  debt  to  the  justice  of  God  in  Purgatory."^ 

"  If  he  dies  guilty  of  only  Venial  sin,  his  soul  does  Venial  sin. 
not  '  immediately  enter  Heaven,  where  nothing  defiled  ' 
can  enter,  but  goes  first  to  Purgatory  for  an  allotted 
time,  and  after  being  purified  there  from  the  stain 
of  these  venial  or  lesser  faults,  is  then  admitted  into 
Heaven."^ 

"  Souls   who   die   perfectly   in   the   Lord ;   that   is,  Spirits    free 
entirely   free   from   every   kind   of  sin,   even   venial,      gi^. 
and  from  the  stain,  the  guilt,  and  the  debt  of  temporal 
punishment  of  every  sin,  .  .  .  have  no  pain  to  suffer 
in  Purgatory,  as  is  the  case  also  with  the  Martyrs  and 
Saints  who  die  in  a  perfect  state  of  grace. "^ 

I  feel  sure  that  the  Romish  doctrine  concerning 
Purgatory  is  not  generally  understood,  and  therefore 
I  call  special  attention  to  the  teaching  that,  first, 
"  when  death  comes  the  final  doom  of  everyone  is 
fixed,  and  there  is  no  more  possibility  of  changing  it  "  ;^ 
and,  second,  "  at  death  either  heaven  or  hell  is  allotted 
to  every  man,  Purgatory  being  only  a  passage  to 
heaven.""^ 

1  "  Catholic  Belief,"  by  the  Very  Rev.  J.  Faa  Di  Bruno,  D.D., 
1884,  p.  189.     (Burns  and  Gates,  Limited.) 

2  Ibid.,  p.  65.  3  75^-^.^  p,  185.  *  Ibid. 
5  Ibid.,  pp.  188,  189.         6  lud.,  p.  189.  7  ji)ici. 


CHAPTER  VIII 

I.— THE  TEACHING  OF  THE  ANGLICAN  CHURCH. 

II.— SHEOL,  HADES,  TARTARUS,  PARADISE. 
III.— HADES   IS   DIVIDED   INTO   MANY   SPHERES,   BOTH 
FOR  THE   RIGHTEOUS   AND  THE  WICKED. 

IV.— IN  THE  INTERMEDIATE  STATE  SPIRITS  REMAIN 
CONSCIOUS,  RETAIN  THE  MEMORY  OF  THE 
LIFE  ON  EARTH,  AND  ARE  SENSIBLE  TO  PAIN 
AND  PLEASURE. 

v.— IN  THE  INTERMEDIATE  STATE  THE  SINNER,  WHO 
IS  WILLING  TO  BE  SAVED,  IS  GIVEN  EVERY 
OPPORTUNITY  OF  BECOMING  PURIFIED,  AND 
GRADUALLY  MADE  PERFECT. 
VI.— THERE  IS  PREACHING  AFTER  DEATH  IN  HADES. 
VII.— EVERY  SPIRIT  HAS  TO  REMAIN  IN  THE  INTER- 
MEDIATE STATE  UNTIL  THE  SECOND  ADVENT 
OF  JESUS,  OR  THE  RESURRECTION  ON  THE 
LAST  DAY,  BUT  THE  CONDITION  OF  THE 
FAITHFUL,  AND  OF  ALL  THE  SAINTS,  IS  ONE 
OF  PEACE  AND  HAPPINESS. 


CHAPTER  VIII 

I. — The  Teaching  of  the  Anglican  Church. 

The  Anglican  Church  teaches  :^ 

1.  That  man  consists  of  spirit,  soul,  and  body,  and   i    Thess.   v. 
that,  on  the  death  of  the  body,  the  spirit  and  soul      ^^' 
enter  a  spirit-body.^ 

2.  That  Hades  or,  as  it  is  now  more  generally  called.  Many 
the  Intermediate  State  is  divided  into  many  spheres,      Hades^ 
both  of  happiness  and  of  misery,  and  the  sphere  in 

which   each   Spirit   finds   its   own   place   by  spiritual 

attraction  depends  on  the  life  the  man  has  lived  on 

earth  ;  and  it  has  been  held  that  retribution  commences   i  Cor.  iii.  13. 

immediately. 

3.  That    every    Spirit    will   remain    conscious,    will  Spirits 
retain  the  memory  of  the  life  on  earth,  and  will  be      ccms^\ous. 
sensible  to  pain  and  pleasure. 

4.  That  the  sinner  who  is  willing  to  be  saved  is  given  Purification 
every  opportunity  of  becoming  purified,  and  gradually      possib  e. 
made  perfect. 

5.  That  there  is  preaching  and  ministration  in  the 
Intermediate  State. 

The  Rev.  A.  Chambers^  urges  that  there  must  be 
this  preaching  of  the  Gospel  in  the  Intermediate  State, 

^  "  An  Explanation  of  the  XXXIX.  Articles,"  by  Bishop 
A.  P.  Forbes,  1867.     (James  Parker.) 

2  "The  Tripartite  Nature  of  Man,"  by  Rev.  J.  B.  Heard, 
1866.     (T.  and  T.  Clark,  Edinburgh.) 

"After    Death,"    by  Canon    H.   M.  Luckock,   D.D.,    1879. 
(Longmans.) 

3  "  Our   Life  After   Death,"    by  Rev.  A.    Chambers,    1894. 
(Charles  Taylor.) 

143 


144  The  After  Life 

because  many  millions  have  left  this  earth-life  with- 
out ever  having  heard  the  Gospel,  and  there  is  an 
express  promise  that  no  member  of  the  human  race 
is  excluded  from  God's  offer  of  salvation. 
Remain  in  Finally,  the  Church  teaches  that  every  Spirit  has 

Last  Day    ^^  remain  in  the  Intermediate  State  until  the  second 
Advent  of  Jesus,  or  the  Resurrection  on  the  Last  Day, 
but  the  condition  of  the  Faithful,  and  of  all  the  Saints, 
is  one  of  peace  and  happiness. 
Difference  Tho,  following  is,  I  believe,  a  fair  statement  of  the 

the  Angii-  difference  between  the  teaching  of  the  Anglican  Church 
can  and       regarding  the  Intermediate  State,  and  the  doctrine  of 
Church       ^h®  Church  of  Rome  about  Purgatory  : 
teaching.         The  Anglican  Church  teaches  that  there  is  no  final 
judgment  immediately  after  death,  but  that  the  Spirits 
of  the  Faithful  and  of  the  Wicked  all  go  to  Hades, 
which  is  divided  into  many  Spheres,  and  they  are  all 
given   every   opportunity   of  becoming  purified,   and 
gradually  made  perfect. 
I  Tim.  vi.  1 6.       No  Spirit,  although  perfect,  is  translated  to  Heaven 
Acts  ii.  34.      before  the  Judgment  Day,  and  even  "  David  is  not 
ascended  into  the  heavens." 

The  Church  of  Rome  teaches  that  Christians  are 

judged  immediately  after  death,  and  those  who  have 

their  mortal  sins  unremitted  are  cast  at  once  into  the 

Matt.     XXV.   "  everlasting    fire    prepared    for   the    devil    and    his 

angels."^ 

Christians,  who  have  had  the  guilt  and  everlasting- 
punishment  of  mortal  sin  forgiven,  and  Christians,  with 
the  guilt  of  venial  sins  only,  are  cast  into  Purgatory, 
and,  after  being  purified,  they  are  admitted  into 
Heaven,  without  waiting  till  the  Day  of  Judg- 
ment. 

The  Church  of  Rome  farther,  under  the  authority  of 
the  following  passage,  claims  the  power  of  regulating 
the  period  of  purification  in  Purgatory  : 

1  "  CathoUc  Belief,"  by  the  Very  Rev.  J.  Fak  Di  Bruno,  D.D., 
1884.     (Burns  and  Oates,  Limited.) 


41. 


The  Teaching  of  the  Anglican  Church     145 


'  And  I  say  also  unto  thee,  That  thou  art  Peter,  and  upon   Matt.  xvi.  i5 
this  rock  I  will  build  My  Church  ;  and  the  gates  of  hell*  shall       19. 
not  prevail  against  it.  *  R.V. 

'  And   I  will  give  unto  thee  the  keys  of  the  kingdom  of  Hades, 

heaven  :  and  whatsoever  thou  shalt  bind  on  earth  shall  be 
bound  in  heaven  :  and  whatsoever  thou  shalt  loose  on  earth 
shall  be  loosed  in  heaven.' 


II.' — Sheol,  Hades,  Tartarus,  Paradise. 

"  The  Intermediate  State  is  one  of  those  lost  truths 
of  the  Bible  which  it  is  to  the  credit  of  our  age  to  have 
rediscovered  and  restored  to  its  right  importance. "^ 

Kades. 

Under  the  teaching  of  Jesus  and  His  Apostles  I  have 
given  (Chapters  II.  and  III.)  the  four  passages  from 
the  Gospels  in  which  Hades  was  mentioned  by  Jesus, 
and  the  two  passages  from  the  Acts,  and  the  four  from 
the  Revelation  of  St.  John,  in  which  it  was  referred 
to  by  the  Apostles  ;  and  I  have  explained  (Chapter  VI.) 
how  the  word  was  abandoned  for  the  word  "  Helle," 
to  which  a  strange  and  terrible  meaning  was  attached. 

Sheol. 
This  has  already  been  fully  explained  (Chapter  I.). 

Tartarus. 

This  word  is  only  used  once  in  the  Bible,  and  it 
clearly  refers  to  an  intermediate  state  : 

I  2  Pet.  ii.  4. 
'  For  if  God  spared  not  the  angels  that  sinned,  but  cast  them  I  *  R.V. 
down  to  hell,*  and  delivered  them  into  chains  of  darkness, -i        Tartarus, 
to  be  reserved  unto  judgment.'  Compare 

I.     Jude  vi.     1 

It  may,  perhaps,  be  here  noted  that,  while  the  word 
"  Sheol  "  is  Hebrew  ;  and  "  Hades  "  and  "  Paradise  " 
are  Greek  ;  "  Tartarus  "  is  Latin. 

^  "The  Tripartite  Nature  of  Man,"  by  Rev.  J,  B.  Heard, 
1866.     (T.  and  T.  Clark.) 

10 


146  The  After  Life 

Paradise. 

•"  Paradise,  Greek  Paradeisos,  is  a  word  of  Persian 

origin,  and  signifies  a  park  or  pleasure-grounds.     The 

Greek  translators  quite  naturally  gave  -paradise  as  the 

Gen.  ii.  8.       equivalent  of  garden  in  :   '  The  Lord  God  planted  a 

••  A.nt "  I  i.    paradise  in  Eden  ';  in  which  they  were  followed  by 

sec.  3.         Josephus."^ 

"  The  orthodox  Jews  were  accustomed  to  speak  of 
the  abode  in  Hades,  where  the  souls  of  the  righteous 
awaited  the  resurrection,  as  Abraham's  bosom,  Gan 
Eden,  and  Paradise. "^ 

St.  John,  in  his  Revelation,  wrote  of  the  same  place 

or  state  as  "  under  the  altar,"  and  this  has  become  a 

Christian  expression,  which  means  much  the  same  as 

the  "  Throne  of  God  "  did  to  a  Jew. 

Ps.  xvi.  10.         "  David  foretold  that  Christ's  human  spirit  should 

go  to  Hades  at  His  death  ;  and,  seeing  that  Jesus  told 

Luke    xxiii.  the  thief  on  the  cross,  '  To-day  shalt  thou  be  with  Me 

43-  in  paradise,'  it  follows  that  '  paradise  '  is  a  sphere  of 

'  hades.'  "^ 

The  word  "  Paradise  "  is  only  found  in  two  other 
passages  in  the  New  Testament  :  In  one,  St.  Paul  says 
2  Cor.  xii.  4.    he  was  caught  up  into  Paradise,  which  was  evidently 
a  sphere  of  the  Intermediate  State,  and  he  heard  un- 
speakable words,  and  this  proves  that  the  Spirits  were 
conscious. 
Rev.  11.  7.     ^      jYie  other  passage  is  in  the  Apocalypse,  which  is  a 
or     "gar-  -book  of  symbols  to  which  no  key  has  been  found,  and 
den,"  as  m  J  Qffgj-  j-^q  comment  on  it. 

Gen.  11.  8.  .' 

Meaning    of       The  word  "  Hades  "  means  "  not  seen,"  and  it  is 
Hades.         ^j^g  ^^^^^  equivalent  of  the  Hebrew  word,  "  Sheol." 

1  "  Salvation   Beyond  Death,"  by  Rev.  G.  W.  Hunt,  1900, 
p.  104.     (A.  R,  Mowbrav.) 

2  "  The  Soul  in  the  Unseen  World,"  by  Rev.  G.  W.  Hunt, 
1 90 1,  p.  155.     (A.  R.  Mowbray.) 

3  "The  Souls  of  the  Righteous,"  by  Rev.  W.  R.  Savage, 
1 88 1,  p.  58.     (Chapman  and  Hall.) 


The   Teaching  of  the  Anglican  Church     147 


Before  the  Advent  of  Jesus,  it  meant  "  that  vast 
subterranean  kingdom,  that  dim  shadow-world,  into 
which  the  spirits  of  all  men,  good  and  bad  alike,  were 
held  to  pass  at  death. "^ 

"  Both  the  Eastern  and  Western  nations  of  anti- 
quity " — including  the  Jews — "  assumed  the  earth  to 
be  a  vast  plain,  floating  through  space  as  a  broad  leaf 
floats  through  air,  the  upper  side  of  which,  illumined 
by  the  sun,  was  reserved  for  the  living,  while  the  spirits 
of  the  dead  were  condemned  to  the  dark  under- 
surface.  .  .  ."^ 

"  All  the  best  ancient  writers,  Greek  and  Roman, 
Jewish  and  Christian,  speak  of  their  noblest  men  as 
dwelling  in  Hades,  and  looking  with  solemn  expecta- 
tion and  sustaining  hope  for  the  dawn  of  some  great 
day  of  deliverance."^ 

It  is,  I  think,  generally  held  that  we  are  not  told  the  Locality  of 
locality  of  the  Intermediate  State.    It  is  true  that  Jesus 
appeared  to  uphold  the  idea  of  the  Jews  when  He  said : 


Hades. 


'  As  Jonas  was  three  days  and  three  nights  in  the  whale's   Matt.  xii.  40. 
belly  ;  so  shall  the  Son  of  man  be  three  da^ys  and  three  nights 
in  the  heart  of  the  earth.' 

It  is  clear,  however,  that  the  reference  to  Jonah  was 
made  to  foretell  the  resurrection  of  Jesus,  and  not  to 
teach  the  locality  of  Hades,  and  it  has  been  thought 
that  the  spirits  of  the  departed  may  be  in  the  air, 
some  close  to  the  earth,  and  others  in  the  enormous 
expanse  of  ether,  beyond. 

In   the   second   chapter   I    have   collected   all    the  Summing  up 
passages  in  the  Gospels  which  contain  the  teaching  of      teaching 
Jesus  about  Hades,  and  I  will  now  only  refer  to  some       of  Jesus 
of  the  most  important ;  at  the  same  time  I  call  atten- 
tion to  the  numerous  passages  which  teach  that  the 
love  of  God  for  fallen  man  is  unlimited,  and  particu- 
larly to  the  Parables  of  the  Lost  Sheep,  and  the  Piece  of 
Money  ;  and  complete  forgiveness  is  promised  to  every 

^  "  Salvator  Mundi,"  by  Rev.  Samuel  Cox,  1877,  pp.  61,  62. 
(Kegan  Paul,  Trench  and  Co.) 

10 — 2 


about 
Hades. 


148  The  After  Life 

sinner  who  repents,  even  after  he  has  suffered  the  first 
death. 

I.  During  the  first  visit  of  Jesus  to  Jerusalem  after 

His  baptism,  in  the  course  of  the  wonderful  conversa- 

John  iii.  13.     tion  with  Nicodemus,  He  said  "  no  man  hath  ascended 

up  to  heaven,"  and  therefore  it  follows  that  there  must 

be  an  Intermediate  State. 

John  iii.  14,       2.  On  the  same  occasion.  He  promised  that  "  who- 

^^*  soever  belie veth  "  in  the  Son  of  man  should  "  have 

eternal  life." 

Now  it  is  certain  that  many  millions  have  never  had 
a  chance  on  this  earth  of  believing  in,  or  even  hearing 
of,  Him,  and  therefore  there  must  be  teaching  in  the 
Intermediate  State,  and  a  second  probation. 

3.  In  the  Sermon  on  the  Mount,  preached  during 
the  second  tour  in  Galilee,  Jesus  said  : 

Matt.  V.  26.  "^     '  Verily  I  say  unto  thee,  Thou  shalt  by  no  means  come  out 
Luke  xii.  59. jthence,  till  thou  hast  paid  the  uttermost  farthing.' 

This  passage  is  generally  held  to  be  a  reference  to 
Hades,  and  the  teaching  clearly  is  that  recovery  from 
the  unhappy  sphere  of  Hades  is  most  difficult,  but  not 
impossible. 

4.  It  was  in  the  same  sermon  that  Jesus  spoke  the 
Matt.  vii.  13-  passage  commencing,  "  Enter  ye  in  at  the  strait  gate," 

and  Bishop  EUicott's  "Commentary"  says:  "The 
short  span  of  this  life  is  not  necessarily  the  whole  of 
the  discipline  of  a  soul  made  for  eternity." 

5.  During  His  second  visit  to  Jerusalem,  Jesus  said 
to  the  Jews  : 

John  V.  25.  '  The  dead  shall  hear  the  voice  of  the  Son  of  God  :  and  they 

that  hear  shall  live.' 

And  again  : 

John  V.  28.  '  All  that  are  in  the  graves  shall  hear  His  voice.' 

This  clearly  teaches  that  spirits  in  the  Intermediate 
State  are  conscious,  and  may  still  obtain  pardon  there. 

6.  During  the  third  tour  in  Galilee,  Jesus  taught 


The   Teaching  of  the  Anglican  Church     149 

that  the  sin  of  speaking  against  the  Holy  Ghost  was  /Matt.  xii.  31, 
unpardonable  either  in  this  world  or  in  the  world  toL.^^,'  •••     o 

^  'Mark  in.   28, 


29. 
Luke  xii.  10. 
,1  John  V.  16. 


come,  that  is  to  say,  in  the  Intermediate  State,  and 
the  natural  inference  is  that  all  other  sins  can  be  for- 
given there,  after  sincere  repentance. 

7.  Shortly  after  this,  Jesus  spoke  the  Parable  of  the 
Wise  Steward,  in  which  He  used  the  well-known  words  : 

'  And  that  servant,  which  knew  his  lord's  will  and  prepared  Luke  xii.  47, 
not  himself,  neither  did  according  to  his  will,  shall  be  beaten       48. 
with  many  stripes. 

'  But  he  that  knew  not,  and  did  commit  things  worthy  of 
stripes,  shall  be  beaten  with  few  stripes.  For  unto  whom- 
soever much  is  given,  of  him  shall  be  much  required  :  and 
to  whom  men  have  committed  much,  of  him  they  will  ask  the 
more.' 

This  clearly  points  to  different  spheres  in  the  un- 
happy part  of  Hades. 

8.  The  Transfiguration  took  place  after  Jesus  had  /Matt.  xvii.  i- 

visited  "  the  coasts  of  Csesarea  Philippi,"  between  the  Ij^^^j^  -^ 

third  and  fourth  tours  in  Galilee,  and  it  clearly  showed  Luke  ix.  30- 

that  Moses  and  Elias*  were  alive  and  conscious,  and,  ^    ^^' 

*  R.V. 
according  to  Luke,  aware  of  the  "  decease  which  He      Elijah. 

(Jesus)  should  accomplish  at  Jerusalem." 

9.  During  the  fourth  tour  in  Galilee,  Jesus  spoke 
the  parable  of  the  talents  which  He  concluded  with 
the  words  : 

'  And  his  lord  was  worth,   and  delivered  him  to  the  tor-   Matt,     xviii. 
mentors,  till  he  should  pay  all  that  was  due  unto  him.'  34, 

It  has  been  held  that  the  teaching  here  is  the  same 
as  in  the  Sermon  on  the  Mount,  namely,  that  recovery  Matt.  v.  26. 
from  the  unhappy  sphere  of  Hades  is  most  difficult 
but  not  impossible. 


10.  Afterwards,  in  Capernaum,  Jesus,  knowing  that 
the  disciples  had  been  disputing  among  themselves 
who  should  be  the  greatest,  spoke  the  words  which" 
have  been  so  much  misunderstood  about  cutting  off 
a  hand  or  a  foot,  or  plucking  out  an  eye,  that  offended 
(see  Chapter  VI.,  Gehenna),  and  He  added  : 

'  For  every  one  shall  be  salted  with  fire.'  Mark  ix.  49 


'Matt,     xviii. 

1-14. 
Mark  ix.  33- 

50. 
Luke  ix.  46, 


I50  The  After  Life 


It  is  generally  held  that  this  fire  represents  purifica- 
tion and  cleansing  in  the  Intermediate  State. 

II.  During  the  third  visit  to  Jerusalem,  Jesus  was 
teaching  the  people  in  the  Temple,  and  He  said  : 

John  viii.  56.        '  Your  father  Abraham,  rejoiced  to   see   my  day  :    and  he 
saw  it,  and  was  glad.' 

This  can  only  mean  that  Abraham  was  alive  and 
conscious  in  Hades,  and  aware  of  what  was  happening 
on  earth. 
Lukexvi.  19-       12.  During  the  fourth,  and  last,  journey  to  Jerusa- 
^^'  lem,  Jesus  told  His  disciples  the  well-known  Parable 

of  the  Rich  Man  and  Lazarus,  and  I  refuse  to  accept 
the  teaching  that  the  parable  "  may  be  taken  to 
represent  the  cutting  off  of  the  Jews." 

The  parable  could  not  have  been  told  in  simpler 
language,  and,  considering  that  all  the  disciples  already 
believed  in  Sheol  or  Hades,  no  unprejudiced  person 
can  doubt  that  Jesus  intended  to  sanction  the  current 
belief. 

If  we  bear  in  mind  that  the  parable  was  spoken 
while  Jesus  was  travelling  to  His  death  in  Jerusalem, 
I  think  it  must  be  understood  that  He  deliberately 
summed  up  in  it  all  His  previous  teaching  on  the 
subject  of  Hades. 

The  teaching  clearly  is  that  Hades  is  divided  into  a 
Paradise  for  the  righteous,  and  a  place  of  anguish  for 
the  wicked,  and  that  all  spirits  remain  conscious, 
retain  the  memory  of  the  life  on  earth,  and  are  sensible 
to  pain  and  pleasure. 

13.  Among   the   events   recorded   as   having   taken 
place    in    Jerusalem    and    its    neighbourhood,    while 
waiting  for  the  last  Passover,  is  the  visit  to  the  house 
of  Zacchseus,  in  Jericho. 
Lukexix.  12-       It  was  here  that  Jesus  spoke  the  Parable  of  the 
'^'^'  Pounds,  and  it  is  held  that  the  teaching  in  the  words, 

"  Have  thou  authority  over  ten  cities,"  is  the  same 

Matt.    xxiv.  as  in  the  words,  "  He  shall  make  him  ruler,"  in  the 
47- 


The   Teaching  of  the  Anglican  Church     151 


Parable  of  the  Faithful  and  Wise  Servant,  and  as  in  Matt.     xxv. 
the  Parable  of  the  talents. 

I  note  that  the  two  last-mentioned  parables  were 
spoken  by  Jesus  to  His  disciples,  on  the  Mount  of 
Olives,  after  they  had  come  to  Him,  saying  : 

'Tell  us,  when  shall  these  things  be  ?  and  what  shall  be   Matt.xxiv.  3. 
the  sign  of  Thy  coming,  and  of  the  end  of  the  world  ?' 

It  is  very  important  to  lay  stress  on  the  teaching  of 
these  three  parables,  which  is  that  those  who  have 
been  doing  God's  work  on  earth  will  find  a  new  sphere 
of  usefulness  in  Hades  in  bringing  sinners  to  repent- 
ance. 

14.  After   the    visit   to    Zacchseus,    Jesus    "put    to,'^^^"-     ''''"• 

.  29-34. 

silence  "  "  the  Sadducees,  which  say  that  there  is  noJMarkxii.  24- 
resurrection,"    and   He   taught   them   that   Abraham,  L  y- 

°  1  Luke  XX.  27- 

Isaac,  and  Jacob  are  still  alive,  and  God  is  still  their  v    38. 
God. 

15.  In  Mark,  we  find  the  teaching  that  there  are  Mark  xii.  40. 

different  spheres  in  the  unhappy  part  of  Hades  in  the 

words, 

f  *  R.V.     con- 

'  These  shall  receive  greater  damnation.'*  \        demna- 

[        tion. 

16.  In  the  terrible   description   of   the  Final  Tudg- 

JO     ry[^\^        xxv. 

ment  on  the  Last  Day,  which  was  also  spoken  on  the      31-46. 
Mount  of  Olives,  we  find  the  Spirits  who  are  to  bel  See  Matt.  vii. 
judged    depicted    as    conscious,    and    retaining    the  ^ 
memory  of  their  life  on  earth. 

17.  In  the  metaphor  of  the  vine  and  the  branches,   John  xv.  1-6. 
which  was  spoken  by  Jesus  during  the  last  Passover 

supper,  it  is  clearly  taught  that  the  purging,  i.e., 
the  pruning  and  training  of  the  human  beings  who 
are  represented  as  the  branches,  as  Jesus  Himself  is 
the  vine,  is  carried  on  from  this  life  on  earth,  through 
the  life  in  Hades,  until  the  day  of  final  judgment. 

18.  Among  the  last  words  He  spoke  with  His  human  Luke    xxiii. 
earthly  body,  Jesus  said,   "  Verily  I  say  unto  thee,      ^'^' 
To-day  shalt  thou  be  with  me  in  Paradise,"  and  so 

taught  that  spirits  do  not  ascend  straight  to  heaven, 


152  The  After  Life 

but  that  the  righteous  go   to   the  happy  sphere  of 
Hades  called  Paradise. 

19.  The  first  words  Jesus  spoke  with  His  resurrec- 
tion body  were  : 

John  XX.  17.        «  Touch  Me  not ;  for  I  am  not  yet  ascended  to  My  Father.' 

20.  We  have   also  the  teaching   of   Jesus   that   all 
Spirits  remain  in  Hades  until  the  Last  Day  : 

John  iii.  13.  '  And  no  man  hath  ascended  up  to  heaven.' 

Matt.  xi.  27.1       ,  ^.,  .  ,        , 

Luke  X.  22.    (        Neither  knoweth  any  man  the  Father.' 

John  vi.  46.  '  Not  that  any  man  hath  seen  the  Father.' 

21.  And  John  the  Baptist  said  : 

John  i.  18.  '  No  man  hath  seen  God  at  any  time.' 

The  Apostles       The  Apostles  continued  the  teaching  of  Jesus  about 
the  teach     Hades,  but,  as  I  have  explained  in  the  third  chapter, 
ing  of         they  undoubtedly  expected  the  speedy  return  of  Jesus, 
Jesus.         g^j-^^  therefore  the  state  after  death  had  not  the  same 
importance  to  them  as  it  has  to  us. 
Acts  i.  25.  I.  We  read  that  Judas  went  "to  his  own  place," 

which  shows  that  there  are  different  spheres  in  the 
unhappy  part  of  Hades. 
...  ^      2.  We  are  told  that  "  the  promise  "  included  "  all 

Acts  iii.  25,  [that  are  afar  off,"  and  therefore  there  must  be  teach- 
^^•...  ling  and  a  possibility  of  purification  in  Hades,  as  many 

millions  have  died  without  ever  hearing  the  name  of 
Jesus. 

3.  Another  passage  suggests  a  hope  as  to  the  possi- 
bilities of  repentance  and  conversion  in  Hades  : 

Acts   iii.    19-        '  Repent  ye   therefore,    and   be   converted,   that  your  sins 
21.  may  be  blotted  out,  when  the  times  of  refreshing  shall  come 

from  the  presence  of  the  Lord  ; 

'  And  He  shall  send  Jesus  Christ,  which  before  was  preached 
unto  you  : 

'  Whom  the  heaven  must  receive  until  the  times  of  restitu- 
*  R.V.  re-        tion*  of  all  things,  which  God  hath  spoken  by  the  mouth  of 
storation.    ^^  His  holy  prophets  since  the  world  began.' 

Rom.  xiv.  9.  4.  St.  Paul  told  the  Romans  that  Christ  was  "  Lord 
both  of  the  dead  and  living,"  and  this  teaches  that 
there  is  consciousness  in  Hades. 


The   Teaching  of  the  Anglican  Chttrch     153  ■ 

5.  In  the  wonderful  passage  about  the  resurrection   iCor.xv.  35- 
body,  St.   Paul  clearly  intimated  to  the  Corinthians      5°" 

that  all  Spirits  remain  waiting  somewhere  till  the  second 

Advent  of  Jesus,  or  the  Last  Day  ;  and  he  proceeded  to   i  Cor.  xv.  52. 

say  that  "the  dead  shall  be  raised.^'' 

6.  In  his  Second  Epistle,  St.  Paul  certainly  implies  2  Cor.  v.  6-8. 
that  Spirits  remain  conscious  after  death,  because  he 

says  he  is  "  willing  rather  to  be  absent  from  the  body, 
and  to  be  present  with  the  Lord." 

7.  Again,  St.  Paul  taught  that  there  are  different 
spheres  in  Hades,  in  the  words  : 

'  He  which  soweth  sparingly  shall  reap  also  sparingly  ;  and    2  Cor.  ix.  6. 
he  which  soweth  bountifully  shall  reap  also  bountifully.' 

8.  In  the  account  of  his  vision  of  Paradise,  St.  Paul  2  Cor.  xn.  i- 
certainly  taught  that  Spirits  are  conscious,   and  are 

able  to  converse. 

9.  St.  Paul  also  told  the  Galatians  and  the  Ephesians  Gal.  vi.  7,  8. 
that  there  are  different  spheres  in  Hades.  P  •  vi.    -  . 

10.  To  the  Philippians,  St.  Paul  repeated  what  he  Phil.  i.  21-24. 
had   written   to    the   Corinthians,    and   expressed   his 

longing  to  be  with  Christ,  which  forces  upon  us  the 
conclusion  that  there  is  conscious  fellowship  in 
Paradise. 

11.  He  again  taught  that  there  was  this  conscious-  Phil.  ii.  10. 
ness  of  all  spirits  by  writing  that  "  things  under  the 

earth  "  should  bow  "  at  the  name  of  Jesus." 

12.  St.  Paul  explained  that  life  continues  in  Hades   i   Thess.    v. 
by  the  words,  "  whether  we  wake  or  sleep,  we  should       ^°' 

live  together  with  him." 

13.  The  Hebrews  were  assured  that  those  who  died  Heb.  xi.  40. 
were  not  made  perfect  until  the  Last  Day  ;  and  that  Heb.  xii.  5- 
"  chastening  "  continues  in  Hades. 

14.  There  are  also  numerous  passages  in  the  Epistles 
and  in  Revelation  which  teach  that  all  Spirits — even 
since  the  resurrection  of  Jesus — remain  in  Hades  until 

the  last  day,  and  even  "  David  is  not  ascended  into  Acts  ii.  34. 
the  heavens." 


154 


The  After  Life 


Apostolic 
teaching 
in  Rome, 


Acts       x: 

IS- 
Rev.  XX. 


2  Cor.  V.  10.  / 


Teaching 
of  the 
ancient 
Church. 


Regarding 
those  who 
died  in 
grace. 


Considering  that  there  has  been  an  unbroken  suc- 
cession of  Popes  in  Rome  since  the  first  Bishop  was 
appointed  in  the  middle  of  the  first  century  after 
Christ,  it  is  most  probable  that  the  original  Apostolic 
teaching  is  to  be  found  in  the  doctrine  of  that  Church, 
however  covered  over  and  concealed  it  may  be  by 
subsequent  innovations. 

I  accept  the  teaching  of  Rome  that  there  is  an 
Intermediate  State,  and  that  Spirits  are  there  purged 
of  their  sins  by  some  form  of  suffering. 

We  are,  however,  distinctly  taught  that  there  will 
.be  a  resurrection  both  of  the  just  and  unjust,  and  that 
all  the  dead  must  appear  before  the  "  great  white 
throne  "  of  God,  and  I  therefore  find  it  impossible  to 
believe  that  those  who  die  with  the  guilt  of  mortal 
sin  unremitted  are  at  once  thrown  into  the  everlasting 
fire  prepared  for  the  devil  and  his  angels,  or  that  some 
Spirits,  after  being  purified,  are  translated  to  heaven, 
before  the  Resurrection  on  the  Last  Day. 

"  The  ancient  Church,  East  and  West,  divided  the 
unseen  realm  into  three  states.  (i)  The  highest 
heaven,  where  God  is  seen  in  unclouded  majesty. 
Into  this  disembodied  spirits  do  not  enter  ;  they  must 
wait  to  be  '  clothed  upon  '  with  the  spiritual  body. 
(2)  Hades,  which  was  divided  into  a  place  of  torment, 
as  in  the  case  of  Dives,  and  into  Paradise,  as  in  the 
case  of  Lazarus.     (3)  Gehenna. 

"  Into  Paradise  passed  all  souls  who  died  in  grace, 
but  in  every  degree  of  ethical  and  spiritual  develop- 
ment, from  the  brand  snatched  from  the  burning  to 
the  mature  saint  ;  each  going  to  his  own  place — to  the 
mansion  prepared  for  his  special  need.  In  this  inter- 
mediate state  there  was  progress  for  all,  and  visita- 
tion of  angels,  and  such  measure  of  the  Divine  glory 
as  was  suited  to  the  capacity  of  each."^ 

"  So  strongly  did  the  Church  of  the  first  ages  recog- 

1  "  Life  Here  and  Hereafter,"  by  Canon  M.  MacColl,  1894, 
second  edition,  1 896,  Preface,  xxv,  xxvi  and  p.  92.     (Longmans. ) 


The  Teaching  of  the  Anglican  Church     155 


nize  the  need  of  preparation  in  the  intermediate  state 
for  admission  into  heaven,  that  it  regarded  martyrs, 
and  even  the  Blessed  Virgin,  as  still  in  Hades  with  the 
rest  of  the  faithful  departed,  and,  with  them,  fit  sub- 
jects for  the  prayers  of  the  Church  on  earth. "^ 

Canon  Farrar  wrote  that  the  Reformers  rejected  the  Reformers 
Roman  doctrine  of  Purgatory  "  because  it  was  con-       Roman 
nected  in  their  minds  with  the  deplorable  but  para-       doctrine.- 
sitic  abuses  of  indulgences,  pardons,  works  of  superero- 
gation, purchasable  Masses  for  the  dead,  and  all  the 
sixteenth-century  devices  of  Tetzel  and  Leo  X. 

"  It  was  a  deep  misfortune  to  the  Church  that,  while 
rejecting  Purgatory,  the  Reformers  did  not  distinguish 
it  from  the  widespread,  ancient,  reasonable,  and,  I 
had  almost  said,  necessary,  belief  in  some  condition  in 
which — by  what  means  we  know  not,  whether  by  the 
'poena  senstts  or  only  the  pozna  damni — imperfect  souls 
who  die  in  a  state  unfit  for  heaven  may  yet  have  per- 
fected in  them  until  the  day  of  Christ,  that  good  work 
of  God  which  has  been  in  this  world  begun.  There 
are  few  great  theologians,  whether  of  pre-Reformation 
or  of  modern  times,  who  have  not  used  language 
which,  consciously  or  unconsciously,  favours  such  a 
view  as  this."^ 

It  is  argued  that  there  must  be  an  Intermediate  Arguments 
State  between  death  and  the  Last  Judgment  because,      ^JJ  the^°^ 
as  Dr.  Van  Ulrich  Maywahlen  observes,  "  the  strongest       belief. 
mind  of  man  would  not  he  able  to  bear  the    sudden 
transition  from  this  vale  of  tears  to  the  presence  of 
the  throne  of  God."^ 

Again,  as  Johann  August  Dorner  pointed  out,  "  not 
merely  would  nothing  of  essential  importance  remain 
for  the  judgment  if  everyone  entered  the  place  of  his 

^  "  Life  Here  and  Hereafter,"  by  Canon  M.  MacCoU,  D.D.. 
1894,  second  edition,  1896,  p.  92.     (Longmans.) 

2  "  Eternal  Hope,"  by  Canon  F.  W.  Farrar,  D.D.,  F.R.S., 
1878,  p.  26.     (Macmillan.) 

3  "  Life  in  the  Invisible,"  Anonymous,  1875,  P-  44-  (Elliot 
Stock.) 


156  The  After  Life 

eternal  destiny  after  death,  but  in  that  case  also  no 
space  would  be  left  for  a  progress  of  believers,  who  are 
not  sinless  at  the  moment  of  death. "^ 

Again,  it  cannot  be  supposed  that  if  the  spirit  of 

Lazarus,    whom   He   loved,    had   been   translated   to 

heaven,  Jesus  would  have  recalled  him  from  thence  to 

take  up  his  life  again  on  earth. 

Bishop  Bull       Bishop  Bull,  of  St.  David's  (a.d.  1634-1710),  in  a 

Inter-         sermon  concerning  the  middle  state  of  Happiness  or 

mediate  Misery,  between  Death  and  the  Resurrection,  said  : 
"  Now  I  do  affirm  the  consentient  and  constant  Doc- 
trine of  the  Primitive  Church  to  be  this,  That  the 
Souls  of  all  the  Faithful,  immediately  after  death, 
enter  into  a  Place  or  State  of  Bliss,  far  exceeding  all 
the  Felicities  of  this  World,  tho'  short  of  that  most 
consummate  perfect  Beatitude  of  the  Kingdom  of 
Heaven,  with  which  they  are  to  be  crowned  and 
rewarded  in  the  Resurrection  :  And  so,  on  the  con- 
trary, that  the  Souls  of  all  the  Wicked  are,  presently 
after  Death,  in  a  State  of  very  great  Misery,  and  yet 
dreading  a  far  greater  Misery  at  the  Day  of  Judg- 
ment."2 
Only  taught       It  is,  however,  only  during  the  last  forty  years  that 

openly        ^^^  appreciable  number  of  the  Anglican  clergy  have 

forty  openly  taught  this  doctrine. 

years.  jj^g    authorities    I    have    consulted   teach   that   all 

spirits — good  and  bad — go  at  death  to  Hades,  or  the 
Intermediate  State,  where  each  finds  the  Sphere  which 
is  suited  to  its  development,  and  goes  to  "  its  own 
place,"  as  the  present  Bishop  of  London  teaches  in  a 
paper  to  working  men,  entitled  "  Five  Minutes  after 
Death." 
Jesus  the  Dr.  Pope,  in  1875,  wrote  :   "  It  is,  however,  made 

Lord  of  all  certain    that    the    Intermediate    State    is    under    the 

the  dead. 

1  "  Man's  Immortality  and  Destiny,"  by  Rev.  R.  P.  Downes, 
LL.D.,  1903.     (Smith's  Publishing  Company.) 

2  "An  Inquiry  into  the  Scripture  Doctrine  concerning  the 
Duration  of  Future  Punishment,"  by  Rev.  M.  Horbery,  D.D., 
1744.     (Wesleyan  Conference  Office,  reprinted.) 


The   Teaching  of  the  Anglican  Church     157 

special  control  of  the  Redeemer  as  the  Lord  of  all  the 
dead  who  have  ever  passed  from  the  world  ;  that  those 
who  have  departed  in  unbelief  are  in  a  condition  of 
imprisonment  waiting  for  the  final  judgment,  while 
those  who  have  died  in  the  faith  are  in  Paradise,  or 
rather  with  Christ,  waiting  for  their  consummation  ; 
and  that  the  universal  resurrection  will  put  an  end  both 
to  death,  and  to  the  state  of  the  disembodied  dead."^    , 

In    America, 

It  may  be  unknown  to  some  that  in  America,  the       belief      is 
belief  in   an   Intermediate   State   is   not   confined   to^     ^ned  to 
members  of  the  Anglican,  Roman,  and  Greek  Churches.       the  older 

Churches. 

The  Rev.  C.  H.  Fowler,  D.D.,  Bishop  of  the  Metho-  Rev.  c.  H. 
dist  Episcopal  Church,  said  :  fss^^^'^' 

"  The  teaching  of  the  Bible  on  this  subject,  as  we 
understand  it,  is  substantially  this,  namely,  at  death 
the  soul  is  separated  from  the  body  and  enters  into 
Hades,  the  receptacle  of  disembodied  spirits,  whether 
good  or  bad.  Hades  contains  both  classes.  The  good 
are  in  the  Paradise  of  Hades,  or  in  Abraham's  bosom, 
and  the  bad  are  in  Hades,  or  the  Tartarus  of  Hades. 
After  the  experiments  of  probation  are  finished  with 
the  human  race,  and  time  is  ended,  comes  the  resur- 
rection of  the  dead,  when  all  spirits  shall  be  called  out 
of  Hades,  and  all  bodies  out  of  the  grave  (the  sea  and 
the  earth  give  up  their  dead),  and  these  spirits  and 
bodies,  being  reunited,  shall  be  judged  at  the  general 
judgment,  according  to  the  deeds  done  in  the  body. 

"  After  this  judgment,  the  righteous,  with  their 
resurrection  bodies,  are  received  into  heaven,  the  final 
and  eternal  home  of  the  blessed,  and  the  wicked  are  cast 
into  Gehenna  or  Hell,  into  everlasting  punishment. 

"  Hades  ceases  at  the  judgment.  Heaven  and 
Gehenna  begin  after  the  judgment. "^ 

^  "A  Compendium  of  Christian  Theology,"  by  Rev.  W.  B. 
Pope,  D.D.,  1875,  p.  376.     (C.  H.  Kelly.) 

2  Quoted  in  "  That  Unknown  Country  ;  or,  What  Living 
Men  believe  concerning  Punishment  after  Death,"  1889, 
Anonymous,  p.  304.     (C.  A.  Nichols,  Mass.,  U.S.A.) 


158 


The  After  Life 


Rev. 

Augustus 
Schultze. 


Luke  xvi.  24. 

The  judg- 
ment after 
death  is 
not  the 
final  judg- 
ment. 
Heb.  ix.  27. 
*  R.V. 

Cometh 
judg- 
ment. 

Canon  H.  M. 
Luckock. 


The  Rev.  Augustus  Schultze,  President  of  the 
Moravian  Theological  Seminary,  Bethlehem,  Pa., 
U.S.A.,  taught  : 

"  We  conclude,  therefore,  that  there  is  an  inter- 
mediate state  between  the  death  of  the  body  and  the 
resurrection  day.  To  the  believer  the  intermediate 
state  cannot  be  a  state  of  unconsciousness,  although 
it  is  sometimes  termed  a  sleep.  ...  To  him  who  has 
lived  a  life  of  sin,  the  entrance  into  the  spirit  world 
must  bring  a  painful  sense  of  want,  a  feeling  of  misery 
and  anguish,  as  illustrated  by  the  outcry  of  the  rich 
man  in  the  parable,  '  I  am  tormented  in  this  flame.'  "^ 

This  "is  a  passage  which  seems  at  first  sight  to 
support  the  view  of  those  who  deny  the  Intermediate 
State. 


"  '  And  as  it  is  appointed  unto  men  once  to  die,  but  after  this 
the*  judgment.' 


Jesus     sanc- 
tioned the 
current 
behef. 


In  the  original  Greek  the  definite  article  is  wanting 
and  the  absence  of  it  is  very  significant,  for  it  is 
invariably  prefixed  to  the  noun  in  all  the  passages 
where  that  judgment  is  clearly  spoken  of,  which  is  to 
decide  finally  the  eternal  destiny.  What  the  author 
of  the  Epistle  teaches  is,  that  death  is  immediately 
followed  by  a  judgment  or  crisis ;  but  it  can  only  be 
that  by  which  the  place  of  the  soul  is  determined  in 
Hades  or  the  Intermediate  State. "^ 

The  Rev.  H.  E.  Hutton,  in  1898,  farther  pointed  out 
that,  "  Our  Lord  must  have  been  familiar  with  the 
teaching  of  an  Intermediate  State  of  punishment, 
since  it  was  the  common  belief  of  Israel,  and  was 
officially  sanctioned  by  the  use  of  prayers  and  sacrifices 

^-  Quoted  in  "  That  Unknown  Country  ;  or,  "What  Living 
iVIen  beheve  concerning  Punishment  after  Death,"  1889, 
Anonymous,  p.  793.     (C.  A.  Nichols,  Mass.,  U.S.A.) 

2  "  The  Intermediate  State,"  by  Canon  H.  M.  Luckock,  1890, 
p.  22.     (Longmans.) 


The   Teaching  of  the  Anglican  Chii7'ch     159 


for  the  dead  in  the  Temple  services,  and  by  prayers 
used  in  the  Synagogues,  and  at  other  times. 

"  Our  Lord  by  no  means  passed  over  corrupt  tradi- 
tions of  His  people.  His  language  on  fasting,  prayer. 
and  almsgiving,  severely  censured  popular  abuses. 
His  reference  to  other  corruptions,  such  as  the  '  corban,' 
the  buying  and  selling  in  the  temple,  and  the  '  washing  ' 
of  vessels,  leaves  us  in  no  doubt  whatever  that  our 
Lord  condemned  what  He  did  not  approve  in  the 
traditions  of  Israel,  It  is,  then,  remarkable  that  we 
have  not  a  word  of  censure  for  the  tradition  that  some 
sins  are  only  temporarily  punished  in  the  world  to 
come.  But  this  is  not  all.  To  the  Jewish  people  our 
Lord's  words,  on  more  than  one  occasion,  must  have 
been  a  strong  confirmation  of  their  belief.  When  He 
spoke  of  a  prison  whence  none  should  go  out  until  the 
uttermost  farthing  had  been  paid,  it  is  not  at  all  certain 
that  He  intended  to  imply  the  sum  could  never  be  forth- 
coming. When  He  spoke  of  all  sins,  except  blasphemy 
against  the  Holy  Spirit,  as  pardonable  either  here  or 
hereafter,  He  certainly  confirmed  those  who  heard  Him 
in  their  belief  that  some  sins  were  forgiven  after  death. 

"  Again,  He  told  them  of  the  servant  who  knew  not  Luke  xii.  4s. 
his  Lord's  will,  and  how  he  should  be  '  beaten  with 
but  few  stripes.'  All  this  teaching  pointed  out  our 
Lord's  acceptance,  rather  than  His  rejection,  of  the 
Jewish  and  Gentile  belief,  that  some  souls  might  ,  .  ., 
after  a  '  few  stripes,'  pass  upward. 

"  This  probability  becomes  almost  a  certainty  when 
we  find  that  not  only  were  the  dead  prayed  for  by  the 
Jews,  but  that  there  has  never  been  a  doubt  in  the 
Catholic  Church,  from  the  Apostolic  days  downwards, 
as  to  the  duty  of  prayer  for  the  dead."^ 

Lastly,  Jesus  taught  in  His  description  of  the  Day  Matt.     xxv. 
of  Judgment  that  all  mankind  will  be  arranged  in       •'^"4  • 
"  two  classes,  finally  and  determinately,  good  or  evil. 

^  "  The  Soul  Here  and  Hereafter,"  by  Rev.  R.  E,  Hutton, 
1898,  pp,  208-210,     (Longmans.) 


i6o  The  After  Life 

A  change  must  therefore  have  taken  place  in  the 
condition  of  many  after  their  departure  from  the 
world,  since  the  great  mass  of  Christians  do  not  belong 
to  one  class  or  the  other.  They  are  partly  good  and 
partly  evil,  even  the  lives  of  those  mainly  on  God's 
side  are  imperfect  and  stained  with  sin,  so  that  in 
their  present  state  they  are  manifestly  unfit  for  His 
presence  and  kingdom  ;  and  in  case  of  others  who  we 
may  hope  will  finally  be  saved,  there  is  a  far  greater 
amount  of  imperfection  and  sinfulness."^ 
Supposed  Any  reference  to  an  Intermediate  State  is  supposed 

taint  of  ji^y  people  who  have  not  studied  the  subject  to  savour 
ism  in  this  of  Romanism,  and  it  is  commonly  said  that  the 
belief.  Doctrine  of  a  Purgatory  was  condemned  in  the  twenty- 
second  Article  of  the  Church  of  England.  This  is  a 
mistake,  because  the  Article  in  question  only  con- 
demns "  the  Romish  Doctrine  concerning  Purgatory, 
meaning  the  popular  teaching  on  the  subject  of  Purga- 
tory among  Roman  Catholics  at  the  time  when  the 
Article  was  drawn  up."^ 

In  other  words,  the  Church  of  England  condemned 
the  innovations  which  had  been  superadded  to  the 
original  teaching  that,  there  is  some  Intermediate  State 
where  spirits  which,  at  the  time  of  death,  are  still  im- 
perfect and  unworthy,  may  be  reached  by  God's  mercy. 
These  innovations  include  the  Indulgences  which 
were  openly  bought  and  sold  before  the  Reformation  ; 
also,  the  teaching  that,  although  "  the  sinner  may 
receive  by  Absolution,  through  God's  Priest,  full  for- 
giveness of  the  guilt  of  his  sins,  and  full  remission  of 
the  eternal  punishment  due  for  those  sins,"  still  "  the 
debt  of  temporal  punishment  due  for  those  sins,  if  not 
paid  in  this  life,  must  be  paid  in  the  next."^ 

Also,  the  doctrine  of  "a  Treasury  of  Merit  which 4 
means,  not  only  the  merits  of  Christ,  but  all  the  credit 

1  "  Theological    Dictionary :    Purgatory,"   by    Rev.    J.   H. 
Blunt,  1870,  p.  602.     (Longmans.) 

2  "Things  beyond  the  Tomb,"  by   Rev.  T.  H.  Passmore, 
1900,  pp.  20-24.     (Longmans.)  ^  Ibid.  *  Ibid. 


The   Teaching  of  the  Anglican  Church     i6i 

of  such  good  works  done  by  the  Saints  of  the  Church,  as 
are  not  necessary  to  salvation.  These  works  are  called 
Works  of  Supererogation,  that  is,  works  over  and  above 
what  God  expects  us  to  do  if  we  want  to  be  saved." 

The  key,  so  to  speak,  of  this  Treasury  is  in  the  hands 
of  the  Pope  of  Rome,  who  makes  grants  from  it  to 
whomsoever  he  likes. 

"  These  grants  are  called  Indulgences,  because  they 
are  believed  to  convey  to  the  persons  who  receive  them 
an  Indulgence  from  the  whole  or  part  of  the  punish- 
ment due  for  sin,  in  the  next  world." 

These  are  the  innovations  condemned  by  the 
twenty-second  Article. 


III. — Hades  is  divided  into  Many  Spheres,  both 
FOR  THE  Righteous  and  the  Wicked. 

"  Death  does  not  break  the  continuity  of  character.  Many 
Human  beings  appear  on  the  other  side  of  death  in  "^^^^f^  ^" 
precisely  the  same  moral  condition  in  which  they  left 
this  world.  But  that  means  innumerable  degrees  of 
moral  development."  .  .  >  "  At  death,  therefore, 
every  soul  will  be  drawn  by  spiritual  attraction  to- 
wards the  particular  abode  for  which  it  is  suited. 
The  predominating  bias,  the  ruling  passion,  will  be 
the  determining  cause  of  man's  future  destiny."  .  .  .^ 
"  If  you  have  followed  me  so  far,"  Canon  MacCoU 
says,  "  you  will  see  that  Paradise,  or  the  intermediate 
state,  is  the  abode  of  all  who  die  in  the  grace  of  God  ; 
but  that  their  condition  must  necessarily  vary  indefi- 
nitely, from  the  brand  plucked  out  of  the  burning  to 
the  purity  and  stability  of  mature  sancity  ;  from  the 
penitent  prodigal  to  '  the  disciple  whom  Jesus  loved.' 
It  follows  that  those  diverse  characters  need  diverse 
treatment  ;  but  they  have  all  this  note  in  common, 

^  "  Life  Here  and  Hereafter,"  by  Canon  M.  MacColl,  D.D., 
1894,  pp.  122.     Edition  1896.      (Longmans.)      ^  ii)id.,  p.  129. 

II 


Hades. 


1 62  The  After  Life 

that  they  are  imperfect,  more  or  less  incomplete,  and 
will  remain  so,  in  spite  of  general  progress,  till  they  are 
summoned  to  '  inherit  the  kingdom  prepared  for 
them.'  "1 

"  That  there  are  degrees  of  misery,  as  well  as  degrees 
of  glory  in  the  future  state,  that  the  condition  of  some 
who  are  lost  will  be  far  worse  than  that  of  others, 
all  this  is  undeniable. "^ 
■'^^troned^the       '^^  understand  the  teaching  of  Jesus  we  must  re- 
current      member    that    "  Jew,    Heathen,    Christian    were    all 
belief.  addressed  in  words  to  which  they  attached  a  distinct 

meaning.  '  Hades  '  spoke  to  the  Jew,  who  knew  it 
to  be  the  equivalent  of  the  Sheol  of  his  older  Scrip- 
tures, of  a  state  or  region  in  which  dwelt  the  souls  of 
the  dead.  In  that  region  there  were  consciousness, 
memory,  sympathy.  ...  To  the  Greek  the  word 
would  come  with  all  the  associations  that  had  gathered 
round  it  from  the  days  of  Homer,  ripened,  developed, 
purified,  as  they  had  been  by  the  teaching  of  Plato  in 
the  myths  of  the  Republic,  the  Phcedo,  and  the  Gorgias. 
He,  too,  thought  of  the  dwelling-place  of  the  spirits 
of  the  dead,  of  Tartarus,  and  the  Elysian  fields,  of 
punishments,  partly  penal,  partly  purgatorial,  some 
temporary,  and  some  without  end. 

"  It  might  be  the  work  of  the  preachers  of  the  new 
doctrine  to  confirm,  correct,  discard  some  of  these 
thoughts,  but  when  the  word  was  chosen  which  was 
identified  with  them,  and  used,  so  to  speak,  without 
any  previous  caveat,  we  may  be  quite  sure  that  they 
were  as  a  whole,  recognised  and  adopted,  that  the 
word,  as  the  current  symbol  of  ideas,  was  not,  and 
could  not  be,  stamped  with  an  entirely  new  connotation. 
We  may  be  quite  sure  that  no  Jew  or  Greek  in  the 
apostolic  age  would  ever  have  thought  that  the  words 

^  "  Life  Here  and  Hereafter,"  by  Canon  M.  MacColl,  1894, 
p.  132.     Edition,  1896.     (Longmans.) 

2  "  Thoughts  on  Immortahty,"  by  Bishop  J.  C.  Ryle,  D.D., 
1883,  p.  62.     (C.  J.  Thynne.) 


The   Teaching  of  the  Anglican  Chtirch     163 

'  He  descended  into  Hades  '  meant  only  that  the  body 
of  Christ  had  been  laid  in  the  grave,  or  that  His  soul 
had  suffered  with  an  exceeding  sorrow  in  Gethsemane 
and  on  the  cross. "^ 


IV. — In  the  Intermediate  State,  Spirits  remain 
Conscious,  retain  the  Memory  of  the  Life 
ON  Earth,  and  are  Sensible  to  Pain  and 
Pleasure. 

"  We  are  living,  conscious  beings,  capable  of  willing,  Death  does 

thinking,   loving,   acting,   up   to   the   hour   of   death.       "°*    .^*°P 
°  °  o        JT  conscious- 

What  is  there  in  the  fact  of  bodily  death  that  should  ness. 
lead  us  to  think  that  it  stops  that  conscious  and 
energetic  life  of  the  soul  ?  And  if  the  soul's  existence 
continues,  must  not  we  think  of  it  as  passing  into  its 
new  phase  of  being  with  the  same  capacities,  with 
the  character,  plastic  and  capable  of  re-formation,  in 
the  same  measure  as  at  the  hour  of  death  ?"  ^ 

All  the  authorities  I  have  consulted  are  agreed  spirits 
that  the  spirits  of  the  "  departed,  in  the  intermediate 
state,  are  possessed  of  consciousness,  memory,  and 
sensibility  to  pain  and  pleasure  ;  and  that  the  life  of 
all  men,  whether  good  or  bad,  is  continued  without 
interruption  after  the  separation  of  soul  and  body."  ^ 

The  frequent  use  in  the  Old  Testament  of  analogous 
phrases,  "  And  thou  shalt  go  to  thy  fathers  in  peace  "  ;  Gen.  xv.  15. 

(Deut.     xxxi. 
16. 
Gen.  XXV.  8. 

to  his  people  "  ;  certamly  seem  to  pomt  to  a  recogni-  Old 

tion   by   spirits   of   the   relationship   which   subsisted       te^^h^^'^* 

between  them  on  earth  .^  about  re- 


remain 
conscious. 


1  "  The  Spirits  in  Prison,"  by  Dean  E.  H.  Plumptre,  D.D.. 
1884,  pp.  10 1,  102.     (William  Isbister.) 

2  Ihid.,  p.  22. 

3  "  After  Death,"  by  Canon  H.  M.  Luckock,   D.D.,    1879, 
pp.  29,  33.     (Longmans.) 

*   "  Souls  of  the  Righteous,"  by  Rev.  W.  R.  Savage,  1881, 
p.  114.     (Chapman  and  Hall.) 

II — 2 


cognition. 


164  The  After  Life 

"  Again,   David,   whilst   mourning   the   loss   of  his 
beloved  child,  can  yet  take  comfort  from  the  thought, 
2   Sam,    xii.   '  I  shall  go  to  him.'     He  evidently  believes,  not  only 
^^'  that  it  was  '  well  with  the  child,'  but  that  there  will 

be  mutual  recognition  between  parents  and  their  off- 
spring in  that  unseen  world  to  which  all  are  hastening.^ 
"  Furthermore,  it  is  surely  incredible  that  Moses 
Matt.  xvii.  3.  and  Elijah,  who  both  knew  our  Lord,  and  conversed 
with  Him  at  His  transfiguration,  should  yet  have  been 
ignorant  of  one  another. 

"  Once    again,    in    the    parable,    Dives    recognises 
Abraham,  and  Abraham  Dives. "^ 

Job,  Isaiah,  and  Ezekiel  certainly  thought  that  the 
spirits  of  the  departed  remain  conscious  : 

Jobiii.  17-19.  'There  the  wicked  cease  from  troubUng  ;  and  there  the 
weary  be  at  rest. 

'  There  the  prisoners  rest  together ;  they  hear  not  the 
voice  of  the  oppressor. 

'  The  small  and  great  are  there  ;  and  the  servant  is  free 
from  his  master.' 
Isa.  xiv.    io,\ 

II.  !      '  All  they  shall  speak  and  say  unto  thee,   Art  thou  also 

*  R.V.  to        J- become  weak  as  we  ?  art   thou   become  like  unto  us  ?     Thy 

Hell,  pomp  is  brought  down  to  the  grave.'* 

Sheol.      j 
Isa.  Ivii.  2.  '  He  shall  enter  into  peace  :  they  shall  rest  in  their  beds, 

each  one  walking  in  his  uprightness.' 

'  The  strong  among  the  mighty  shall  speak  to  him  out  of  the 

^  ^Vt-  ot-    1  r  midst  of  hell*  with  them  that  help  him.' 

*  R.V.  Sheol.  ^ 

Appearances  We  find  in  Scripture  fifteen  instances  of  the  human 
^^^^^^  spirit  appearing  after  death,  clothed  in  a  recognisable 
spirit  body,  and  possessed  of  full  consciousness. 

I  Sam.  xxviii.  The  first  is  the  apparition  of  the  prophet  Samuel, 
four  years  after  his  death,  to  Saul,  in  the  witch's  cave 
at  Endor,  and  Canon  MacColl  said  that  this,  "  however 
we  explain  it,  implies  belief  in  the  consciousness  of 
the  soul  after  death,  and  of  its  knowledge  of  what  is 
happening  and  is  about  to  happen  on  earth."  ^ 

1  "Souls  of  the  Righteous."  by  Rev.  W.  R.  Savage,  1881, 
p.  114.     (Chapman  and  Hall.)  2  /fo^^.^  pp.  n 3-1 15, 

3  "  Life  Here  and  Hereafter,"  by  Canon  M.  MacColl,  D.D., 
1894,  p.  103.     Edition  1896.     (Longmans.) 


Ezek.    xxxii. 
21 


14,  15- 


The   Teaching  of  the  Anglican  Church     165 


The  second  is  the  appearance  of  Moses,  with 
Ehjah — who  did  not  undergo  death — on  Mount  Tabor, 
when  Jesus  was  transfigured  before  His  three  disciples, 
Peter,  James,  and  John. 

The  remaining  thirteen  are  the  appearances  of  Jesus 
Himself  after  His  resurrection  (see  Introduction). 

In  the  New  Testament  we  have  the  direct  teaching 
of  Jesus  on  this  subject  in  the  Parable  of  the  Rich  Man 
and  Lazarus,  which  was  spoken  while  He  was  travel- 
ling to  His  death  in  Jerusalem,  and  it  may  be  under- 
stood to  be  a  summing  up  of  all  the  previous  teaching 
about  Hades  (see  Chapter  11. ,  and  Chapter  VIII.,  II.). 

Irenseus,  in  the  second  century  of  our  era,  under- 
stood this  parable  according  to  its  simple  language. 
Canon  Luckock  wrote  :  "  While,  then,  admitting  that 
the  literal  interpretation  of  details  must  be  rejected, 
we  hold  that  its  whole  teaching  is  based  on  substantial 
truth."! 

Canon  MacColl  declared  that  "  The  story  of  Dives 
and  Lazarus  leaves  us  in  no  doubt  as  to  what  our 
Lord  wished  us  to  believe.  The  rich  man,  and 
Lazarus,  and  Abraham  are  all  represented  as  in  the 
full  enjoyment  of  consciousness  and  mental  activity. 

'"In  the  Transfiguration  scene,  again,  we  find 
Moses  and  Elijah  talking  to  Jesus  about  His  ap- 
proaching Passion.  .  .  .  Our  Lord's  promise  to  the 
penitent  robber  is  another  sidelight  on  the  subject 
plainly  implying  consciousness  on  the  part  of  dis- 
embodied souls. "2 

The  Rev.  A.  Chambers  has  pointed  out  that  "  when 
disputing  with  the  Sadducees,  who  denied  an  After- 
life,"^ Jesus  sought  to  convince  them  that  Abraham, 
Isaac  and  Jacob  were  still  living,  because  God  had 


2  Kings  ii.  ii. 
Matt.  xvii.  3. 


The       direct 
teaching 
of  Jesus. 

Luke  xvi.  1 9- 
31- 


Irenasus. 


Canon 
Luckock. 


Canon 
MacColl. 


Rev.  A. 
Chambers. 


1  "After  Death,"  by  Canon  H.  M.  Luckock,  D.D.,  1879, 
p.  29.     (Longmans.) 

3  "Life  Here  and  Hereafter,"  by  Canon  M.  MacColl,  1894, 
p.  104.     Edition  1896.     (Longmans.) 

3  "  Our  Life  after  Death,"  by  Rev.  A.  Chambers,  1894,  p.  38. 
(Charles  Taylor.) 


1 66 


The  After  Life 


Matt.      xxii. 

32. 
Luke  XX.  38. 


Matt.  X.  28, 


Teaching  of 
of  the 
Apostles. 


said,  "  I  am  (not  I  was)  the  God  of  Abraham,"  etc. 
This  argument  He  followed  up  by  saying,  "  For  He 
is  not  a  God  of  the  dead,  but  of  the  living  :  for  all  live 
unto  Him." 

Again,  in  His  words,  "  Fear  not  them  which  kill 
the  body,  but  are  not  able  to  kill  the  soul,"  the  inference 
is  unmistakable. 

"  And  St.  Peter's  declaration  that  Jesus  went  and 
'  preached  unto  the  spirits  in  prison  ' — that  is,  the 
generation  who  disregarded  tJie  preaching  of  Noah — 
is  a  still  more  emphatic  assertion  of  the  continued 
consciousness  of  the  soul  after  death.  St.  Paul  echoes 
the  same  belief  when  he  desires  '  to  depart  and  to 
be  with  Christ,  which  is  far  better,'  as  well  as  in  his 
account  of  his  temporary  translation  to  Paradise, 
though  he  could  not  tell  '  whether  in  the  body  or  out 
of  the  body.'  The  souls  under  the  altar,  too,  in  the 
Apocalyptic  vision,  are  conscious,  for  they  cry  for 
retribution  on  the  persecutors  of  the  Church  on  earth, 
and  are  soothed  with  white  robes  and  a  message  of 
peace. "^ 

There  are  many  passages  in  the  Gospels  and  Epistles, 
besides  those  quoted  in  this  chapter,  which  teach 
the  continued  consciousness  of  departed  spirits  (see 
Chapters  II.  and  III.). 


V. — In  the  Intermediate  State,  the  Sinner,  who  is 

WILLING   TO   BE   SaVED,    IS     GIVEN   EVERY  OPPOR- 
TUNITY OF  BECOMING  PURIFIED,  AND    GRADUALLY 

MADE  Perfect. 


Teaching  m 
Old  Testa- 
ment. 


No  teaching  on  this  subject  can  be  looked  for  in 
the  earlier  books  of  the  Old  Testament,  because  Sheol 
or  Hades  was  thought,  at  the  time  when  they  were 
written,  to  be  a  place  of  dreamy  inactivity,  where 

1  "Life  Here  and  Hereafter,"  by  Canon  M.  MacColl,  D.D., 
1894,  p.  105.     (Longmans.) 


The   Teaching  of  the  Anglican  Church     167 

"there  is  no  work,  nor  device,  nor  knowledge,  nor  Eccles.ix.  10. 
wisdom." 

When,  however.  Revelation  had  become  fuller,  we 
read  : 

'  When  the  Lord  shall  have  washed  away  the  filth  of  the   Isa.  iv.  4. 
daughters  of  Zion,  and  shall  have  purged  the  blood  of  Jeru- 
salem from  the  midst  thereof  by  the  spirit  of  judgment,  and 
by  the  spirit  of  burning.' 

And  again.: 

'  And  He  shall  sit  as  a  refiner  and  purifier  of  silver :  and  He   Mai.  ill.  3. 
shall  purify  the  sons  of  Levi  and  purge  them  as  gold  and 
silver,    that   they   may   offer   unto    the   Lord   an  offering   in 
righteousness.' 

For  the  teaching  of  Jesus  and  His  apostles  under  Teaching  of 
this  head  of  the  subject,  I  refer  readers  to  Chapters  II.  J®^^^  ^^^ 
and  III.  ;  and  I  will  only  quote  here  one  passage  :  Apostles. 

'  Being  confident  of  this  very  thing,  that  He  which  hath    Phil.  i.  6. 
begun  a  good  work  in  you  will  perform*  it  until  the  day  of    *  R.V.     per- 
Jesus  Christ.'  feet  it. 

Dr.  Davidson,  of  the  University  of  Halle,  declared  Early 
that :  "  Whatever  be  its  (the  fire  of  Hades)  nature  it  is  Fathers. 
reformatory.  This  idea  was  entertained  of  old.  It  is 
in  the  writings  of  Origen,  who  thought  that  the  fire 
of  torment  is  cleansing  in  conformity  with  the  doctrine 
of  universal  restoration  realized  after  long  periods  of 
purification.  He  even  ventured  to  say  that  the  last 
enemy,  the  devil,  should  cease  at  some  indefinite  time ; 
not  cease  to  exist,  but  to  be  a  devil  and  the  enemy  of  God. 

"  In  like  manner,  Scotus  Erigena  looked  to  a  period 
when  vice  and  evil  should  cease,  grounding  the  hope 
on  the  negative  nature  of  evil. 

"  The  idea  is  reflected  in  the  purgatory  of  Gregory 
the  Great,  where  the  souls  of  those  who  have  committed 
venial  sins  go  after  death  that  they  may  be  prepared 
for  heaven."^ 

Writing  of  the  belief  of  the  early  Church,  Dean 
Plumptre,  in  1884,  said  : 

^  "  Doctrine  of  Last  Things,"  by  Rev.  S.  Davidson,  D.D., 
LL.D.,  1882,  pp.  81,  143.     (Kegan  Paul.) 


1 68 


The  After  Life 


Belief  of  the 
first  fifteen 
centuries. 


Martin 
Luther's 
belief. 


Martin 
Luther. 


"  We  may  be  quite  sure,  that  if  the  Descent  into 
Hell  had  brought  to  men's  minds  no  other  thoughts 
than  those  which  we  commonly  attach  to  it,  it  would 
never  have  gained  a  place  in  the  Creed  of  Christendom, 
or  seized,  as  it  did  for  centuries,  on  men's  thoughts 
and  feelings.  To  those  who  so  received  it  it  spoke  of 
a  victory  over  death,  which  was  the  completion  of 
the  sacrifice  of  the  cross.  It  told  them  that  He  who 
came  to  seek  and  save  the  souls  He  loved  on  earth 
had  continued  that  divine  work  while  the  body  was 
lying  in  the  rock-hewn  grave.  He  had  passed  into 
that  unseen  world  as  a  mighty  King,  the  herald  of 
His  own  conquests.  .  .  .  There  had  He  gathered 
round  Him  the  souls  of  those  righteous  ones,  from 
Abel  onwards  .  .  .  and  these  He  had  delivered  from 
the  passionate  yearning  of  expectancy,  and  the  pain 
of  unsatisfied  desire,  and  had  taken  them  to  rest  till 
the  Resurrection  in  that  paradise  of  God  where  He 
had  promised  to  be  with  one  whose  lawless  life  had 
melted  at  the  last  hour  into  some  touch  of  tenderness, 
and  awe,  and  pity.  Others,  worthy  of  but  a  lower 
place,  had  yet  found  mercy.  ...  In  His  Father's 
house  there  were  many  mansions,  and  there  was  a  place 
found  there  for  them. 

"  Such  at  one  time  was  the  Creed  of  Christendom. 
It  retained  its  hold  on  the  minds  of  the  great  masses 
of  mankind  for  fifteen  centuries.  ...  In  part,  at  least, 
it  retained  its  hold  on  our  own  Church  even  at  the 
Reformation."^ 

"  God  forbid,"  Martin  Luther  once  wrote  to  Hansen 
von  Rechenberg,  in  1522,  "  that  I  should  limit  the 
time  of  acquiring  faith  to  the  present  life.  In  the 
depths  of  the  Divine  mercy,  there  may  be  opportunity 
to  win  it  in  the  future  state. "^ 

Again,  Luther,  in  a.d.  1545,  (as  quoted  by  Bengel) 

1  "  The  Spirits  in  Prison,"  by  Dean  E.  H.  Plumptre,  D.D., 
J 884,  pp.  3-6.     (William  Isbister.) 

2  Quoted  in  "  Salvation  Beyond  Death,"  by  Rev.  G.  W. 
Huni;,  1900,  p.  124.     (A.  R.  Mowbray.) 


The   Teaching  of  the  Anglican  Church     169 

in  his  exposition  of  Hosea,  accepted  "  the  idea  that 
Christ  appeared  to  the  souls  of  some  who  in  the  time 
of  Noah  had  been  unbeheving,  that  they  might 
recognise  '  that  their  sins  were  forgiven  through  His 
sacrifice.'  "^ 

"  Dr.  Johnson  would,  I  presume,"  wrote  the  Rev.  '^'^-  Johnson. 
G.  W.  Hunt,2  in  1900,  "  be  generally  recognised  as  a 
very  typical  Englishman,  with  very  English  habits  of 
mind,  yet  Boswell  records  the  following  conversation 
between  himself  and  that  famous  worthy.  Boswell 
inquires,  '  What  do  you  think,  sir,  of  Purgatory,  as 
believed  by  the  Roman  Catholics  ?'  Johnson  replies, 
'  Why,  sir,  it  is  a  very  harmless  doctrine.  They  are  of 
opinion  that  the  generality  of  mankind  are  neither  so 
obstinately  wicked  as  to  deserve  everlasting  punish- 
ment, nor  so  good  as  to  merit  being  admitted  into  the 
society  of  blessed  spirits,  and,  therefore,  that  God  is 
graciously  pleased  to  allow  of  a  middle  state,  where 
they  may  be  purified  by  certain  degrees  of  suffering. 
You  see,  sir,  there  is  nothing  unreasonable  in  this.' 
Boswell  thereupon  persists,  '  But,  then,  sir,  their 
Masses  for  the  dead  ?'  To  this  Johnson  makes 
answer,  '  Why,  sir,  if  it  be  once  established  that  there 
are  souls  in  Purgatory,  it  is  as  proper  to  pray  for  them 
as  for  our  brethren  of  mankind,  who  are  yet  in  this 
life.'  " 

Dr.  Van  Ulrich  Maywahlen  considers,  "  The  Inter-  Dr.  Van 
mediate  State  an  agreeable  and  peaceful  abode  (which)       ^^'^'^  y. 
affords  the  believer  an  opportunity  for  undisturbed      len." 
recollection  and  self-examination  ;  for  a  deeper  insight 
into  the  most  secret  dispositions  and  desires  of  his 
soul ;  and  for  a  gradual  completion  of  his  own  sanctifi- 
cation.     Every    inclination    and    disposition    still   re- 
maining and  drawing  him  away  from  God,  as  also  every- 
thing which  hindered  man  heretofore  to  give  himself 

^  "  Immortality  in  Christ,"  by  Rev.  S.  Hemphill,  Litt.D., 
D.D.,  M.R.I.A.,  1904,  p.  53.     (Simpkin,  Marshall.) 

2  "  Salvation  Beyond  Death,"  by  Rev.  G.  W.  Hunt,  1900, 
pp.  12,  13.     (A.  R.  Mowbray.) 


170  The  After  Life 

entirely  and  unreservedly  up,  with  all  he  is  and  has, 
to  his  Saviour,  will  thus  be  overcome."^ 
Julius  Julius  Mtiller,  in  "  The  Christian  Doctrine  of  Sin," 

was  positive  that  :  "  The  way  of  return  to  God  is  closed 
against  no  one  who  does  not  close  it  against  himself  ; 
therefore,  those  who  have  not  yet  closed  it  against 
thernselves,  in  that  the  means  of  salvation,  the  re- 
demption of  Christ,  has  not  yet  been  offered  to  them, 
will  indisputably  hereafter,  when  beyond  the  limits  of 
this  earthly  life,  be  placed  in  a  condition  to  enter  upon 
this  way  of  return  to  God  if  they  choose."^ 
Opinions    of       Coming  down  to  our  own  time,  I  find  the  general 

time.  opinion  to  be  that  very  few  human  spirits,  if  any,  are 

fit  to  enter  heaven  at  the  time  of  death,  and,  as 
"nothing  reaches  perfection  except  by  slow  stages  of 
growth  and  advancement, "^  the  perfecting  of  the  spirit 
cannot  be  accomplished  in  the  act  of  dying. 

It  follows  therefore  that  "  the  work  of  bringing  a 
human  spirit  to  a  state  of  full  development  and  per- 
fection "■*  must  go  on  in  the  Intermediate  life. 
The  Rev.  J.  B.  Heard,  in  1866  : 
The  teaching       ' '  Thus  we  look  forward  to  the  Intermediate  State  as 

^gjj.  the  time  when  God  will  perfect  that  which  is  lacking. 

known        Not    in    purgatorial    fires — quite    the    contrary — but 

^^^  ^^^'       under  the  sunshine  of  God's  love,  His  spirit  shall  then 

grow  in  increased  likeness  to   the  Father  of  spirits. 

Rev.  J.  B.       Thus,  as  the  spirit  grows  in  likeness  to  God,  so  it  will 

1866^  '  ^"  grow  in  strength  and  mastery  over  the  rational  soul. 
.  .  .  Then  relieved  altogether  from  the  conflict  with 
the  lower  or  animal  nature,  the  spirit  can  give  its  whole 
undivided  strength  to  subdue  the  soul.  .  .  .  The 
blissful  and  unbroken  communion  with  Christ  which 
the  spirit  will  enjoy  during  the  interval  between  death 

^  Quoted  in  "Life  in  the  Invisible,"  by  an  anonymous  author, 
1875,  PP-  44»  45-     (Elliot  Stock.) 

2  Quoted  in  "  Man's  Immortality  and  Destiny,"  by  Rev. 
R.  P.  Downes,  LL.D.,  1903,  p.  93.  (Smith's  Publishing  Com- 
pany. ) 

3  "  Our  Life  after  Death,"  by  Rev.  A.  Chambers,  1894. 
(Charles  Taylor.)  *  Ihid. 


The   Teaching  of  the  Anglican  Church     1 7 1 


and  the  resurrection  may  be  intended  to  procure  us 
advances  in  holiness  which  are  impossible  in  our  present 
low  condition  of  being. "^ 

The  Rev  W.  B.  Pope,  D.D.,  in  1875  : 

"  The  Apocalypse  shows  that  the  disembodied  spirits 
of  the  saints  'follow  the  Lamb  whithersoever  He 
goeth.'  "...  and  other  passages  indicate  "  a  progress 
in  blessedness  and  in  the  development  of  moral  energy 
in  the  disembodied  state.  They  have  the  discipline 
of  hope,  and  of  hope  as  not  yet  eternal  in  the  heavens, 
though  no  longer  probationary.  They  wait  for  the 
consummation,  their  Lord's  and  their  own.  And  then 
progress  in  the  spiritual  life  is  not  simply  that  which 
after  the  judgment  will  go  on  for  ever,  but  an  advance 
from  stage  to  stage  peculiar  to  the  Intermediate  State. 
Time  is  behind  them  ;  time  is  also  before  them  ;  the 
day  of  eternity  is  not  yet  fully  come."^ 

The  Rev.  Samuel  Cox,^  in  1877,  wrote  to  exactly  the 
same  effect  as  the  Rev.  J.  B.  Heard  had  written  eleven 
years  before,  and  he  quoted  :  "  Whatsoever  good  thing 
any  man  doeth,  the  same  shall  he  receive  of  the  Lord." 

Canon  F.  W.  Farrar,  D.D.,  F.R.S.,  in  1878  : 

"  My  hope  is  that  the  vast  majority,  at  any  rate,  of 
the  lost,  may  at  length  be  found.  If  any  hardened 
sinner,  shamefully  loving  his  sin,  and  despising  the 
longsuffering  of  his  Saviour,  trifle  with  that  doctrine, 
it  is  at  his  own  just  and  awful  peril.  But  if,  on  the 
other  hand,  there  be  some  among  you — as  are  there  not  ? 
— souls  sinful  indeed,  yet  not  hard  in  sin  ; — souls  that 
fail  indeed,  yet  even,  amid  their  failing,  long,  and  pray, 
and  love,  and  agonise,  and  strive  to  creep  ever  nearer 
to  the  Hght  ; — then,  I  say.  Have  faith  in  God.  There 
is  hope  for  you  ; — hope  for  you,  even  if  death  overtake 

1  "  The  Tripartite  Nature  of  Man,"  by  Rev.  J.  B.  Heard, 
1866,  pp.  286,  287.     (T.  and  T.  Clark.) 

2  "  A  Compendium  of  Cliristian  Theology,"  by  Rev.  W.  B. 
Pope,  D.D.,  1875,  vol.  iii.,  p.  384,  second  edition,  1881.  (Wes- 
leyan  Conference  Office.) 

3  "  SalvatorMundi,"by  Rev.  Samuel  Cox,  1877,  pp.  157,  158. 
(Kegan  Paul,  Trench  and  Co.) 


Rev.  xiv.  4. 


Rev.  W.  B. 
Pope,  in 
1875- 


Rev.  Samuel 
Cox,  in 

1877. 

Eph.  vi.  8. 

Canon  F.  W. 
Farrar,  in 
1878. 


172  The  After  Life 

you  before  the  final  victory  is  won  ;  hope  for  the  poor 
in  spirit,  for  theirs  is  the  kingdom  of  heaven  ; — hope 
for  the  mourners,  for  they  shall  be  comforted.  .  .  . 

Lsa.  iii.  10,  Yes,  my  brethren,  'Say  ye  to  the  righteous,  that  it 
shall  be  well  with  him  ;  for  they  shall  eat  the  fruit  of 
their  doings.  Woe  unto  the  wicked  !  it  shall  be  ill 
with  him  ;  for  the  reward  of  his  hands  shall  be  given 
him  :' — but  say  also,  as  Christ's  own  Apostles   said, 

Acts  iii.  21.     that  there  shall  be  '  a  restitution  of  all  things,' — that 

2  Pet.  iii.  9.    j 

I  Tim.  ii.  4.   |-  God  wlUeth  not '  that  any  should  perish  ;' — that '  Christ 

Rom.  ii.  4.      j 

Rom.  xiv.  9.  both  died,  and  rose,  and  revived  that  He  might  be 

I  Cor.  XV.  22.  Lord  both  of  the  dead  and  living  ' — that  '  as  in  Adam 
all  die,  even  so  in  Christ  shall  all  be  made  alive  '; — and 

I  Cor.  XV.  28.  that  the  day  shall  come  '  when  all  things  shall  be  sub- 
dued unto  Him,'  '  that  God  may  be  all  in  all ' — 
Trdvra  iviracriv — omnia  in  omnibus — all  things  in  all 
men.  .  .  . 

"  Ay,  my  brethren,  fear  not  ;  have  faith  in  God  ; 
think  noble  things  of  God  ;  be  sure  that  trust  in  the 
righteous  God  means  the  ultimate  triumph  of  good 
over  evil ; — be  sure  that  the  cross  of  Christ,  Christ's 
infinite  atonement,  Christ's  plenteous  redemption, 
means, — for  all  who  do  not  utterly  extinguish  within 
their  own  souls  the  glimmering  wick  of  love  to  God, — 
the  conversion  of  earth's  sinners,  lar  off  it  may  be, — 
but  at  last,  far  off,  at  last, — into  God's  saints."^ 

Rev.  "  There  are  those  passages  which  speak  of  Jesus' 

Newman  descent  into  Hades,  and  of  His  preaching  to  the  dead, 
1881.  '  to  a  class  of  souls  represented  as  being  in  prison.  .  .  . 
These  texts,  and  certain  glowing  passages  in  which 
St.  Paul  speaks  of  the  final  completion  of  Christ's 
kingdom,  do  not  teach  explicitly  a  second  probation, 
or  mean  without  doubt  that  there  shall  be  a  final  re- 
conciliation of  evil  to  God  ;  .  .  .  yet  so  long  as  such 
expressions  have  been  left  in  the  Bible,  our  theology 

1  "  Eternal  Hope,"  by  Canon  F.  W.  Farrar,  D.D.,  F.R.S., 
1878,  pp.  88,  89.  116.     (Macmillan.) 


The   Teaching  of  the  Anglican  Church     173 

ought,  at  least,  not  to  be  over-confident  that  it  has 
learned  the  whole  mind  of  the  Spirit  concerning  God's 
work  and  purpose  in  the  interval — we  know  not  how 
long  it  may  be — between  death  and  the  final  judgment. 
.  .  .  All  the  analogies  of  experience  would  seem  to 
compel  us  to  believe  that  disciplinary  processes  of  life 
must  be  continued  after  death  ;  and  in  this  intermediate 
period,  suggested  by  some  Scriptures,  room  would  be 
found  for  the  play  of  those  forces  of  moral  development 
whose  working  we  observe  in  the  present  life.  Not, 
then,  until  the  day  of  revelation  shall  disclose  to  our 
eyes  the  secrets  of  Hades,  are  we  warranted  in  raising 
one  question  of  our  troubled  understandings,  or  one 
doubt  of  our  beating  hearts,  concerning  the  just  judg- 
ments of  God  ill  eternity. 

"  The  reformers  found  in  their  day  that  this  half- 
revealed  truth  of  the  intermediate  life  had  developed 
into  the  overgrown  and  corrupt  doctrine  of  Purgatory 
— a  doctrine  saturated  through  and  through  with  the 
poison  of  meritorious  works  and  penance  ;  and  rightly, 
therefore,  the  reformers  laid  the  axe  at  the  root  of  the 
tree,  and  cut  down  the  whole  deadly  doctrine.  But 
back  in  the  minds  of  the  Christian  fathers  had  been 
simpler  ideas  of  moral  purification  which  had  grown 
into  that  corrupt  Papal  teaching  ;  and  back  still  in 
Scriptural  ground  may  lie,  perhaps,  the  germs  of  a 
better  doctrine  of  an  intermediate  life,  and  its  processes 
of  purification  and  perfecting,  which  it  may  remain 
for  our  Protestant  theology  more  carefully  to  discrimi- 
nate, and  to  cultivate,  for  the  healing  of  many  souls 
now  bruised  and  wounded  by  too  bare  and  crushing 
dogmatism."^ 

Dean  E.  H.  Plumptre,  D.D.,  in  1884  : 

"The  words,  then,  of  the  Apostles  lead  us  to  theci  Pet.  iv.  6. 
belief  of  a  capacity  for  repentance,  faith,  love — forJ-^P^'   ^"^-    9. 
growth,  discipline,  education,  in  those  who  have  passed  (phii.  ii.  10. 

1  The  works  of  the  Rev.  Newman  Smyth — "The  Orthodox 
Theology  of  To-day,"  1881,  pp.  80-83.     (Ward,  Lock  and  Co.) 


174  The  After  Life 

Dean  E.  H.     away.     We   have  no   sufficient   grounds   for  limiting 
F^"^P^^®'    the  work  on  which  they  dwell  to  the  representative 
instance  or  the  time-boundaries  of  which  they  speak. 

"  Our   Lord's  personal  teaching,   as  might  be   ex- 
pected, is  less  explicit.     He  had  many  things  to  say 

John  xvi.  12.  to  His  disciples  which  they  could  not  bear  while  He 
was  yet  with  them,  and  this  might  well  be  one.  It 
was  not  till  the  work  had  been  accomplished  that 
in  this,  as  in  other  things,  they  could  enter  fully  into 
the  mystery  of  the  Cross.  Yet  hints,  suggestions, 
glimpses  of  the  truth  there  are,  which  receive  a  new 
significance  when  we  look  at  them  in  the  light  of  the 
later  teaching.  Now  we  see  more  clearly  than  we 
did  before  what  He  meant  when  He  taught  His  disciples 

^         ..         that  there  is  one  sin  only  which  has  never  forgiveness 

,^  32.  I '  neither  in  this  world,  neither  in  the  world  to  come  '  : 

Mark  m.  28,  j 

^9-  -'  how  it  is  that  the  servant  which  knew  not  his  Lord's 

Luke  xii.  48.    will,  and  did  it  not,  '  shall  be  beaten  with  few  stripes  '  ; 

TVT  X..  -\  or  the  condemnation  of  those  who  never  listened  to  a 

Matt.  X.  15. 

Matt.  xi.  22-  vpreacher    of    repentance    be    '  more    tolerable  '    than 

^4-  J  that    of   those   who    have    sinned    against   light    and 

John  xiv.  2.    knowledge  :    how   in    the    '  many   mansions  '    of    His 

Father's  house  there  may  be  room  for  souls  in   all 

stages  of  grace,  strength,  illumination." 

We   "  believe  that  the  state  into   which  the  soul 

passes   at   death  is   one   which   admits   of   discipline, 

change,    progress — that    there    also    the    love    which 

does  not  will  that  any  should  perish,  but  that  all  should 

come  to  repentance,  proclaims  evermore  to  the  '  spirits 

in  prison,'  as  during  those  hours  of  the  descent  into 

Hades,  the  glad  tidings  of  reconciliation."^ 

Three  The  Rev.  L.  Abbott,  D.D.,  Congregational  Pastor, 

DSftorTof  Brooklyn,  New  York  : 

Divinity.         "  If  any  man  avers  that  Christ's  work  of  redeeming 

■^^7-  . , ,         mercy  ends  for  any  soul  at  death,  the  burden  of  proof 
L.  Abbott,  J  J 

1889. 

1   "  The  Spirits  in  Prison,"  by  Dean  E.  H.  Plumptre,  D.D., 
1884,  pp.  20,  21,  23.     (William  Isbister.) 


The  Teaching  of  the  Anglican  Church     175 

rests  upon  him  to  make  good  the  assertion.  Pre- 
sumptively Christ's  work  of  redeeming  love  will 
continue  so  long  as  love  can  see  any  hope  of  achieving 
redemption,  and  no  longer.  I  see  no  ground  in  Scrip- 
ture whatever  for  the  assertion,  on  the  one  side,  that 
this  work  of  redemption  continues  for  every  man 
till  death,  or  ends  for  any  man  at  death.  Christ 
uniformly  represents  the  end  of  His  redemption  as 
coming  not  at  death,  but  at  the  last  judgment,  and 
he  who  asserts  that  it  ends  at  death,  and  he  who 
undertakes  to  assert  that  it  will  certainly  be  carried 
on  beyond  death  are  wise  above  what  is  written.  .  .  . 
He  who  looks  on  life  and  sees  how  little  apparently 
is  done  for  the  redemption  of  some  souls,  cannot  but 
hope  that  more  will  be  done  hereafter  than  has  been 
done  here.  There  is  nothing  in  Scripture  to  forbid 
this  hope,  though  nothing  to  convert  it  into  an  assur- 
ance of  conviction."^ 

The  Rev.  George  Harris,  D.D.,  of  Andover,  Mass.  :  Rev.  George 
'  It  is  probable  that  those  who  have  no  knowledge  1889.^^' 
of  the  gospel  in  this  life  will,  after  death,  come  under 
its  enlightening  and  saving  influences.  How,  when, 
where,  I  do  not  profess  to  know.  But  it  seems  to  me 
reasonable  to  suppose  that,  before  Christ  confronts 
men  as  Judge,  He  will  have  been  made  known  to  them 
as  Redeemer.  ...  I  do  not  discover  any  passage  of 
Scripture  which  necessarily  forbids  the  belief  that 
some  may  have  the  gospel  after  death. "^ 

The  Rev.  E.  De  Pressense,  D.D.  :  Rev.  e.  De 

"It  is  enough  for  me    to    know  that  God  is  love,       Pressense, 

tSSq 

to  be  convinced  that  He  never  ceases  to  love  His 
poor  creatures,  even  though  fallen  to  the  lowest 
depth.  Only  His  love  never  ceases  to  be  a  holy  love 
and  saves  only  when  it  has  been  responded  to  by 
repentance,   which   is    the   renunciation    of   rebellion. 

1  Quoted  in  "  That  Unknown  Country,"  essays  by  numerous 
writers,  1889,  pp.  t^,  74.     (C.  A.  Nichols,  Mass.,  U.S.A.) 

2  Quoted  in  "  That  Unknown  Country,"  Anonymous,   1889, 
p.  437.     (C.  A.  Nichols,  Mass.,  U.S.A.) 


176 


The  After  Life 


Canon  H.  M. 
Luckock, 
in  i8qo. 


Mark  ix.  49. 
1  Cor.  iii.  13. 
Isa.  iv.  4. 


Mai.  iii.  3. 


Now  this  response  can  only  be  made  by  accepting 
the  work  of  Christ  which  makes  us,  through  faith, 
one  with  Him  in  His  hfe  and  in  His  death.  Therefore, 
it  is  He  alone,  as  Paul  says,  who  can  reconcile  all 
things.  To  state  it  briefly,  no  obstacle  to  the  con- 
version or  salvation  of  a  sinner  can  ever,  either  in  this 
world  or  the  other,  proceed  from  God.  It  is  the  sinner 
who  condemns  himself  by  his  impenitence."^ 

Canon  H.  M.  Luckock,  D.D.,  in  1890  : 

"  It  seems  almost  impossible  to  form  any  other 
conclusion  than  that  the  souls  of  the  departed  pass 
through  some  purifying  process  between  death  and 
judgment, "2  and  he  quoted  the  following  passages  : 

'  For  every  one  shall  be  salted  with  fire.' 

'  And  the  fire  shall  try  every  man's  work  of  what  sort  it  is.' 

'  When  the  Lord  shall  have  washed  away  the  filth  of  the 
daughters  of  Zion,  and  shall  have  purged  the  blood  of  Jeru- 
salem from  the  midst  thereof  by  the  spirit  of  judgment,  and 
by  the  spirit  of  burning.' 

'  And  He  shall  sit  as  a  refiner  and  purifier  of  silver  :  and 
He  shall  purify  the  sons  of  Levi,  and  purge  them  as  gold  and 
silver.' 


Bishop 

Webb, 
1893. 


Rev.  G.  W. 
Hunt,  in 
1900. 


Bishop  Webb  said  :  "  We  must  remember,  when 
we  speak  of  the  Holy  Spirit's  '  perfecting  '  work,  that 
there  will  be  much  to  be  done  as  to  the  perfecting  of 
the  spirit — and,  probably,  much  to  be  revealed — in 
the  Intermediate  State  ;  though  not,  of  course,  in- 
volving the  necessity  of  pain.  We  often  grow  and- 
expand,  and  the  love  of  God  takes  hold  upon  us, 
quite  as  much  in  happiness  as  in  sorrow.  There  is 
a  discipline  of  happiness,  as  well  as  a  discipline  of 
suffering,  in  our  Father's  household."^ 

The  Rev.  G.  W.  Hunt,  in  1900  : 

"  They  are  guarded  words,   these   of   the   present 

*   Quoted  in   "  That  Unknown   Country,"  by  Anonymous, 

1889,  p.  257.     (C.  A.  Nichols,  Mass.,  U.S.A.) 

2  "The  Intermediate  State,"  by  Canon  H.  M.  Luckock, D.D., 

1890,  pp.  63-72.     (Longmans.) 

^  Quoted  in  "Glimpses  of  the  Far-off  Land,"  by  A.  J.  Sey- 
mour, with  introduction  by  Rev.  W.  H.  Hutchings,  1895, 
p.  65.     (Skeffington.) 


The   Teaching  of  the  Anglican  Church     177 


Archbishop   of   Canterbury,   guarded,   as   you   would 
expect  them  to  be,  when  spoken  by  a  man  in  his 
responsible  position  in  dealing  with  a  highly  contro- 
versial subject  ;   but   they  sufficiently  convey  to   us 
just  that  hope,  to  which  we  cling,  on  behalf  of  some, 
aye,  the  vast  majority,  of  those  who  have  passed  or 
are  passing  out  of  our  sight,  but  never  out  of  our 
hearts.     '  We  do  not  know,'  said  Archbishop  Temple,  Archbishop 
in    his    now    historical   first    Visitation    Charge,    '  we       Temple, 
cannot  know,  for  God  has  not  told  us,  what  is  happening  " 
to  them  in  that  other  world,  and  we  have  no  right  to 
set  up  inventions  of  our  own,  and  adapt  our  worship 
to  such  inventions.     What  they  may  need,  in  order  to 
be  fitted  for  the  final  entrance  into  perfect  happiness, 
we  cannot  tell.     We  are  told  that  there  will  be  at 
the   last  day  some  whose  work  will  be  burned,  but 
who  nevertheless  will  themselves  be  saved,  and  we  see 
men  die  who  seem  to  be  forgiven,  but  nevertheless 
are  so  full  of  imperfections  that  we  can  hardly  believe 
them  as  yet  fit  for  heaven.     They  are  not  sanctified. 
They  have  not  that  holiness  without  which  no  man 
can    see    the    Lord.     We    have    no    right    to    invent 
accounts  of  the  way  by  which  they  may  be  purified. 
We  know  that  they  will  be  changed  when  the  Lord 
comes  ;  but  the  nature,  the  manner,  and  the  process 
of  that  change  is  not  made  known. "^ 

The  Rev.  R.  P.  Downes,  LL.D.,  in  1903  :  Rev.  R.  P. 

"  How  can  we  escape  the  conviction  that  there  is  a      Downes, 
,.  .         p  111  1903. 

condition  of  the  sinner  m  the  next  world  which  is  not 

final,  but  which  makes  improvement  and  restoration  to 
virtue  and  God  yet  possible  ?  It  is  very  probable  that 
this  will  be  brought  about  through  penalty  and  suffer- 
ing proportioned  to  the  offence — that  those  in  the 
mystic  under-world  will  be  exposed  to  what  Dean 
Farrar  called  '  the  aching  glow  of  God's  revealing  light, 
the  willing   agony   of   God's  remedial  fire.'     But  we 

^  "  Salvation  Beyond  Death,"  by  Rev.  G.  W.  Hunt,  1900, 
pp.  72,  j-i^,     (A.  R.  Mowbray.) 

12 


178  The  After  Life 

cherish  the  hope  that  this  agency  will  not  be  without 
avail — a  hope  strengthened  by  those  words  of  the 
Master  : 

Luke  xii.  48.        '  The  servant  that  knew  not  his  master's  will,  and  did  it 
not,  shall  be  beaten  with  few  stripes.' 

And  again  : 

Matt.  V.  26.  '  Verily  T  say  unto  thee.  Thou  shalt  by  no  means  come  out 

thence,  till  thou  hast  paid  the  uttermost  farthing. '*• 

It  seems  to  me  that,  when  Spirits  find  themselves 
after  death  in  the  Intermediate  State,  there  will  be 
an  end  to  all  the  doubt  which  exists  in  this  world 
about  the  whole  subject  of  religion  ;  and  the  vast 
majority  of  Spirits,  while  wondering  at  their  own 
refusal  to  believe  when  they  were  on  earth,  will  recog- 
nise the  justice  of  God's  treatment  of  them,  and  I  think 
this  will  be  the  case  even  with  those  who,  like  the  rich 
man,  are  in  a  penal  sphere  of  Hades. 

Spirits  in  Paradise,  who  fail  to  find  there  the  dear 
ones  they  knew  on  earth,  will  know  that  they  will 
certainly  meet  at  some  future  time,  when  the  erring 
ones  have  been  purified  and  refined. 


VI. — There  is  Preaching  after  Death,  in 
Hades. 

I  Pet.  iii.  14-  '  But  and  if  ye  suffer  for  righteousness'  sake,  happy  are 
20.  ye  :  and  be  not  afraid  of  their  terror,  neither  be  troubled  ; 

'  But  sanctify  the  Lord  God  in  your  hearts  :  and  he  ready 
always  to  give  an  answer  to  every  man  that  asketh  you  a 
reason  of  the  hope  that  is  in  you  with  meekness  and  fear  : 

'  Having  a  good  conscience  ;  that,  whereas  they  speak  evil 
of  you,  as  of  evildoers,  they  may  be  ashamed  that  falsely 
accuse  your  good  conversation  in  Christ. 

'  For  it  is  better,  if  the  will  of  God  be  so,  that  ye  suffer  for 
well  doing,  than  for  evil  doing. 

'  For  Christ  also  hath  once  suffered  for  sins,  the  just  for 

1  "  Man's  Immortality  and  Destiny,"  by  Rev.  R.  P.  Downes, 
LL.D.,  1903,  p.  125.     (Smith's  Publishing  Company.) 


The   Teaching  of  the  Anglican  Church     179 


the  unjust,  that  he  might  bring  us  to  God,  being  put  to  death 
in  the  flesh,  but  quickened  by  the  Spirit  : 

'  By  which  also  he  went  and  preached  unto  the  spirits  in 
prison  ; 

'  Which  sometime  were  disobedient,  when  once  the  long- 
suffering  of  God  waited  in  the  days  of  Noah,  while  the  ark 
was  a  preparing,  wherein  few,  that  is,  eight  souls  were  saved 
by  water.' 

This  passage  has  been  the  subject  of  much  contro- 
versy from  very  early  times. 

One  of  the  two  main  ways  of  interpretation  is  to 
dissociate  the  passage  entirely  from  the  doctrine  of 
the  descent  into  Hades,  and  to  hold  that  it  was  "  '  in 
spirit,'  i.e.,  mystically  speaking,  that  our  Lord  Him- 
self "  "  through  the  person  of  Noah,  preached  repent- 
ance to  the  old  world. "^ 

This  idea  appears  to  be  untenable,  as  it  bears  no 
reference  to  the  context. 

The  second  interpretation  is  based  on  the  undoubted 
fact  that  "  St.  Peter's  object  through  the  whole  of  this 
section  is  to  encourage  the  Hebrew  Christians  to  be 
ready,  through  a  good  conscience,  for  a  brave  martyr- 
dom, if  need  be.  They  are  to  think  how  their  deaths, 
like  Christ's,  may  bring  their  persecutors  to  God. 
Nay — he  seems  to  imply — their  very  spirits  going  forth 
into  the  world  of  spirits  may  conceivably  carry  a  gospel 
of  some  kind  even  to  Hebrew  relatives  who  have  passed 
away,  like  those  Antediluvians,  in  the  '  disobedience  ' 
which  was  characteristic  of  the  Jews."^ 

This  second  interpretation  is  that,  "  directly  Christ's 
human  spirit  was  disengaged  from  the  body.  He  gave 
proof  of  the  new  powers  of  purely  spiritual  action 
thus  acquired  by  going  off  to  the  place,  or  state,  in 
which  other  disembodied  spirits  were  (who  would  have 
been  incapable  of  receiving  direct  impressions  from 
Him  had  He  not  Himself  been  in  the  purely  spiritual 
condition),  and  conveyed  to  them  certain  tidings  " — 
the  gospel  of  good  tidings. 

^  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 
2  Ihid. 

12 — 2 


The  two 
main  ways 
of  inter- 
pretation 
of  the 
passage. 


i8o 


The  After  Life 


Opinion 
of  St. 
Clement. 


Opinions 
of  well- 
known 
writers. 

I  Pet.  iii.  19. 


"  Some  have  thought  that  Christ  went  to  proclaim 
to  them  the  certainty  of  their  damnation,"  but  "  it 
would  be  too  grim  to  call  that  a  gospel  which  (in 
Calvin's  words)  "  made  it  more  clear  and  patent  to 
them  that  they  were  shut  out  from  all  salvation." 

"  St.  Clement  of  Alexandria,  who  derives  the  notion 
from  the  Shepherd  of  Hermas,  gives  his  belief  that  the 
Apostles  also,  when  they  died,  preached  to  those  who 
had  died  before  them  ;  and  though  there  is  little  that 
throws  light  on  our  occupation  in  the  Intermediate 
State,  it  can  hardly  be  pronounced  impossible  for  some 
spirits  to  be  allowed  to  follow  Christ's  example  there 
by  preaching  to  spirits  in  prison  "  ^  ("  Stromata,"  ii.  9 
and  vi.  6). 

The  Rev.  Andrew  Jukes,  in  1869  : 


'  By  which  also  He  went  and  preached  unto  the  spirits  in 
prison.' 


Rev.  Andrew  "  This  passage,  I  know,  is  called  '  difficult,'  that  is, 
Jukes,  m  j^  jg  one  which  it  is  hard  and  even  impossible  fairly 
to  reconcile  with  the  views  called  Orthodox.  The 
words,  however,  are  not  difficult.  They  distinctly 
assert  that  our  Lord  went  and  preached  to  the  spirits 
in  prison,  who  once  had  been  disobedient  in  the  days  of 
Noah.  The  '  difficulty  '  is  that  Protestant  orthodoxy 
has  decided  that  there  can  be  no  message  of  mercy 
to  any  after  death.  Protestant  commentators  there- 
fore have  attempted  to  evade  the  plain  statements  of 
this  Scripture,  and  their  forced  and  unnatural  inter- 
pretations show  how  very  strong  the  passage  is  against 
them.  Anyone  who  wishes  to  see  a  summary  of 
these  interpretations  may  find  them  collected  in 
Alford's  Greek  Testament,  in  loco.  His  own  comment 
is  as  follows  : 


1  "  An  Inquiry  into  the  Scripture  Doctrine  Concerning  the 
Duration  of  Future  Punishment,"  by  Rev.  M.  Horbery,  D.D., 
1744.     (Wesleyan  Conference  Office,  reprinted.) 


The   Teaching  of  the  Anglican  Church     i8i 

"  '  I  understand  these  words  to  say,  that  our  Lord, 
in  His  disembodied  state,  did  go  to  the  place  of  deten- 
tion of  departed  spirits,  and  did  there  announce  His 
work  of  redemption,  preach  salvation,  in  fact,  to  the 
disembodied  spirits  of  those  who  refused  to  obey  the 
voice  of  God,  when  the  judgment  of  the  flood  was  hang- 
ing over  them.' 

"  The  fact,  that  in  the  Prayer-Book  these  verses 
are  appointed  to  be  read  as  the  Epistle  for  Easter 
Even,  that  is  for  the  day  after  the  crucifixion,  and 
before  the  resurrection  of  our  Lord,  shews  plainly 
enough  the  judgment  of  the  English  Church  as  to  the 
true  sense  and  interpretation  of  this  passage.  The 
Early  Fathers,-  almost  without  exception,  understood 
it  to  speak  of  Christ's  descent  to  Hades. "^ 

Mr.  Jukes  thought  that,  to  "  those  who  are  Christ's," 
death  "  shall  only  introduce  them  to  fuller  and  wider 
service  to  lost  ones,  over  whom  the  Lord  shall  set  them 
as  His  priests  and  kings,  until  all  things  are  restored 
and  reconciled  unto  Him.  ...  To  whom,  I  ask, 
shall  the  Church  after  death  be  priests  ?  Shall  it  be 
to  that  great  mass  of  our  fellow-men,  who  have  de- 
parted hence  in  ignorance  ?  Shall  it  be  to  '  spirits  in 
prison,'  such  as  those  to  whom  after  His  death  Christ 
Himself  once  preached  ?  Shall  not  His  saints,  made 
like  Him,  do  the  same  works,  still  following  Him,  and 
with  Him  being  priests  to  God  ?  Will  not  their  glory 
be  to  rule  and  feed  and  enlighten  and  clothe  those  who 
are  committed  to  them,  even  as  Christ  has  fed  and 
clothed  them  ?  For  He  is  '  King  of  kings  and  Lord  of  i  Tim.  vi.  15. 
lords,'  words  which  indicate  the  many  kings  and 
rulers  under  Him,  of  whom  He  is  Head,  and  whom  He 
makes  heads  to  others. "^ 

Canon  F.  W.  Farrar,  D.D.,  F.R.S.,  in  1881  :  Canon  f.  w. 

"  As  early  as  the  first  century  it  had  been  inferred      f^^^^'  ^" 
that,  since  His  saints  and  apostles  continue  His  work 

^  "  The  Second  Death  and  the  Restitution  of  All  Things," 
bv  Rev,  Andrew  Jukos,  1869,  pp.  39,  40.     (Longmans.) 
"3  Ibid. 


\i 


1»2 


The  After  Life 


Dean  E.  H. 

Plumptre, 
in  1884. 


Canon  H.  M. 
Luckock, 
in  1890. 


on  earth,  so  they  too  preached,  and  by  their  preaching 
helped  to  dehver,  or  to  ameHorate  the  lot  of  those 
who  pass  hence  into  a  state  of  punishment."^ 

Dean  E.  H.  Plumptre,  D.D.,  in  1884  : 

May  we  not  "  believe,  as  some  did  in  the  earliest 
ages  of  the  Church,  and  as  others  have  thought  of 
late,  that  those  whose  joy  it  has  been  in  life  to  be 
fellow-workers  with  Christ  in  leading  many  to 
righteousness,  may  continue  to  be  fellow- workers 
there,  and  so  share  the  life  of  angels  in  their  work  of 
service  as  in  their  ministries  of  praise  ?  The  mani- 
festation of  God's  righteous  judgment  and  of  His 
changeless  love  may  thus,  using  men  and  angels  as 
His  instruments,  help  to  renew  throughout  His  uni- 
verse all  who  are  capable  of  renewal. "^ 

Canon  H.  M.  Luckock,  in  1890  : 

"As  in  this  life,  experience  shows  that  ministering 
to  those  who  are  ignorant  or  imperfectly  instructed 
in  the  knowledge  of  God,  is  a  great  means  of  strengthen- 
ing a  man's  religious  character  ;  as  the  very  desire 
to  hold  up  for  imitation  the  highest  example  of  a 
Christ-like  life  is  a  powerful  factor  in  developing  the 
faculties  that  create  it,  so,  it  may  be,  hereafter  the 
act  of  ministering  spiritual  service  to  other  souls 
within  the  fold  of  the  Invisible  Church  will  prove 
to  be  an  important  means  for  one's  own  advance- 
ment. 

"  The  possibility  of  such  opportunities  of  usefulness 
after  death  helps  us  to  understand  the  deep  mystery 
of  Divine  Providence,  when  God  cuts  short  the  earthly 
career  of  one  whose  life,  as  man  judges,  is  of  priceless 
value  to  the  Church.  The  influence,  the  preaching, 
the  ministrations  are  not  stopped,  they  are  only 
transferred  to  another  sphere,  to  be  continued  with 
intensified  energy  under  spiritual  conditions,  though 

^  "  Mercy  and  Judgment,"  by  Canon  F.  W.  Farrar,  D.D., 
F.R.S.,  1 88 1,  p.  80.     (Macmillan.) 

2  "  The  Spirits  in  Prison,"  by  Dean  E.  H.  Plumptre,  D.D., 
1884,  pp.  24,  25.      (William  Isbister.) 


The   Teaching  of  the  Anglican  Church     18 


o 


no  material  ear  may  hear  the  voice,  no  mortal  hand 
shall  feel  the  touch  ;  they  are  lost  to  the  Church  on 
earth,  they  are  gained  by  the  Church  in  the  Inter- 
mediate State. "^ 

The  Rev.  A.  WilHamson,  B.D.,  in  1890  :  Rev.  a.  Wii- 

"  We  conclude  that  consciousness,  hereafter,  will  ^j^s^^^"'^" 
centre  round  a  mentally  active  life.  Memory,  aspira- 
tion, solicitude,  intercession,  and  all  the  different 
exercises  and  occupations  of  the  human  mind  will 
have  an  enlarged  scope  given  them.  Passionate 
prayer  will  ascend  incessantly  to  God,  for  each  human 
tie  left  on  earth.  Contrition  may  be  experienced  in 
a  way  which  would  now  be  impossible.  The  soul  is 
set  free  to  give  expression  to  its  deepest  longing,  and 
the  remembrance  of  the  past  will  be  reflected  with  a 
vivid  reality  that  can  make  it  almost  possible,  in 
thought,  to  live  over  again  the  earthly  life  of  past 
experience."^ 

"  In  the  Intermediate  State,  progress  and  develop- 
ment, under  due  limitation,  ma}^  possibly  and  reason- 
ably be  conceived."^ 

"  We  can  imagine,  for  instance,  the  Church  in  the 
Intermediate  State,  continuing  a  course  of  ministry 
similar  to  that  by  which  the  sanctification  of  souls 
is  carried  on  in  present  time.  The  Divine  Word  may 
be  proclaimed  by  a  company  of  preachers  unem- 
barrassed by  the  difficulties  which  now  hinder  its  free 
course  and  acceptance.  A  ministry  of  intercession 
may  be  employed,  which  by  its  faith  and  intense 
reality  may  lead  to  miracles  of  grace  quite  impossible 
to  the  Church  in  her  militant  state.  There  ma}^  be 
even  some  further  operation  of  the  Holy  Ghost,  by 
which,  without  the  aid  of  visible  means,  the  blessings 
of  incorporation  into  Christ's  Church  and  of  the  soul's 

1  ' '  The  Intermediate  State,"  by  Canon  H.  M.  Luckock,  D.D., 
1890,  p.  99.     (Longmans.) 

2  "  The  Intermediate  State,"  by  Rev.  A.  Williamson,  B.D., 
1890,  pp.  34.     (Wells  Gardner,  Darton  and  Co.,  Limited.) 

3  Ihid.,  p.  ij. 


184  The  After  Life 

feeding  upon   His   Body  and   Blood  may  be  vouch- 
safed."! 
Rev.  A.  The  Rev.  A.  Chambers,  in  1894  : 

in  1894.  '  "  God's  attitude  toward  the  human  race,  as  por- 
trayed by  the  writers  of  Scripture,  makes  it  a  necessity 
that  there  should  be  a  preaching  of  the  Gospel  in  the 
Interrnediate-lif  e . 

"  When  God  devised  the  scheme  of  Redemption, 
He  contemplated  humanity  as  a  whole. 

"  It  was  no  expedient  whereby  only  a  limited 
number  of  the  human  race  should  be  brought  within 
the  pale  of  salvation,  and  the  remainder  left  outside.  .  .  . 

"  Of  no  person  is  it  true  that  God  does  not  wish 
him  to  be  saved.  .  .  . 

"  But  the  above  representation  of  God  is  untrue  in 
the  face  of  the  millions  who  leave  the  Earth-life 
without  so  much  as  hearing  the  Gospel,  if  there  be 
no  preaching  of  that  Gospel  in  the  Intermediate-life. "^ 
Rev.  G.  w.       The  Rev.  G.  W.  Hunt,  in  1900  : 

"  I  take  it  absolutely  and  literally,  that  each  and 
every  soul,  into  which  God  has  ever,  or  shall  ever 
breathe  the  breath  of  life,  shall  have  his  or  her  oppor- 
tunity of  accepting  or  rejecting  the  offer  of  salvation, 
that  offer  being  made  to  him  or  her  so  fully  and  so 
intelligibly,  as  to  render  its  rejection  a  crime  against 
his  or  her  own  soul.  .  .  .  The  conviction  that  every 
man,  qua  man,  and  every  woman,  qua  woman,  by 
virtue  of  wearing  the  same  humanity  that  Christ 
wears,  must  somewhere,  at  some  time  or  other,  have 
the  chance  of  salvation  in  Him,  is  to  me  the  Magna 
Charta  of  Christendom,  without  which  Christianity 
tends  to  become  the  shibboleth  of  a  petty  sect,  instead 
of  the  creed  of  a  Catholic  religion."^ 

1  "  The  Intermediate  State,"  by  Rev.  A.  Williamson,  B.D.. 
1890,  pp.  53,  54,     (Wells  Gardner,  Darton  and  Co.,  Limited.) 

2  "Our  Life  after  Death,"  by  Rev.  A.  Chambers,  1894, 
pp.  140-168.     (Charles  Ta5'-lor.) 

3  "  Salvation  beyond  Death,"  by  Rev.  G.  W.  Hunt,  1900, 
pp.  18,  19.     (Mowbray  and  Co.) 


Hunt,      in 
1900. 


The   Teaching  of  the  Anglican  Church     185 


Dean  Alford,  of  Canterbury  (a.d.  1810-1871) 


'  For   this   cause   was   the   gospel   preached   also   to   them    i  Pet.  iv.  6. 
that  are  dead,  that  they  might  be  judged  according  to  men  in 
the  flesh,  but  live  according  to  God  in  the  spirit.' 

"  It  will  be  gathered  from  all  which  has  been  said  Dean  Alford. 
that,  with  the  great  majority  of  commentators,  ancient 
and  modern,  I  understand  these  words  to  say  that  our 
Lord,  in  His  disembodied  state,  did  go  to  the  place  of 
departed  spirits,  and  did  then  commence  His  work 
of  redemption — preach  salvation,  in  fact,  to  the 
disembodied  spirits  of  those  who  refused  to  obey  the 
voice  of  God  when  the  judgment  of  the  Flood  was 
hanging  over  them."^ 

The  Rev.  R.  P.  Downes,  LL.D.,  in  1903  :  ^Sownesjn 

"  The  Church  of  Christ  is  in  the  Intermediate  State  1903- 
as  well  as  here,  and  in  that  unseen  world  there  are 
agencies  and  activities  not  less  needed  and  not  less 
blessed  than  those  which  exist  in  our  present  world. 
Children  will  need  training  and  instruction,  perplexed 
souls  will  need  guidance,  and  multitudes  who  never 
knew  Him  here  will  need  leading  into  the  knowledge 
and  the  love  of  Christ. 

"  It  is  a  violation  of  the  lesson  of  analogy  and  of  all 
the  laws  of  mind  to  suppose  that  children,  and  the 
ignorant,  and  depraved  will  become  wise  and  holy  at 
a  flash,  or  as  the  result  of  mere  change  of  place.  .  .  . 

"  This  largely  explains  the  mystery  of  arrested 
service  in  the  present  life."^ 


The  Heathen. 

It  is  marvellous  to  consider  how  cruel  has  been  the 
teaching  of  some  divines  regarding  the  lot  of  the 
heathen,  and  of  those  who  have  never  been  granted 

*  Quoted  in  "  Man's  Immortality  and  Destiny,"  by  Rev. 
R.  P.  Downes,  LL.D.,  1903,  p.  97.     (Smith's  Publishing  Co.) 

2  "Man's  Immortality  and  Destiny,"  by  Rev.  R.  P.  Downes, 
LL.D.,  1903,  pp.  118,  119.     (Smith's  Publishing  Co.) 


1 86  The  A  fie  J'  Life 

any  opportunity  of  finding  the  light.  Some  have 
taught  that  we  know  nothing  about  the  lot  of  the 
heathen,  and  others  have  declared  that  the  heathen 
are  doomed  to  perdition. 

The  American  Board  of  Commissioners  of  Foreign 
Missions,  in  1889,  in  a  tract  entitled,  "  The  Grand 
Motive  of  Missionary  Effort,"  said  :  "  The  heathen 
are  involved  in  the  ruins  of  the  apostasy,  and  are 
expressly  doomed  to  perdition."^ 

A  minister  of  the  Gospel,  in  England,  when  plead- 
ing the  cause  of  Foreign  Missions,  said,  that  the 
Heathen  ''  must  be  for  ever  exposed  to  the  torments 
of  hell. "2 

If  this  is  the  Gospel  which  missionaries  carry  to 
the  Heathen,  it  is  surprising  that  they  get  anyone  to 
listen  to  them,  as  they  are  trying  to  introduce  a  God 
who,  according  to  them,  is  more  cruel  than  any  heathen 
god. 

It  must  be  remembered  that,  before  the  advent 
of  Jesus,  the  term  Heathen  included  all  the  nations 
of  the  world  except  the  Israelites,  and  it  is  monstrous 
to  hold  that  aU  the  millions  who  died  natural  deaths, 
or  were  slaughtered  by  the  Israelites  in  their  conquest 
of  Palestine,  have  been  condemned  to  torments  in 
everlasting  fire. 

The  first  opinion,  that  we  know  nothing  about  the 
lot  of  the  heathen,  is  a  cowardl}^  plea,  and  it  would  be 
a  poor  answer  for  a  missionary  to  give  to  a  convert 
questioning  him  about  the  state  of  his  dead  mother, 
who  had  never  heard  of  the  Christian  God. 

The  belief  that  the  Gospel  will  be  explained  and 
offered  to  the  heathen  in  Hades,  while  not  expressly 
taught  in  the  Bible,  is  in  accordance  with  what  we 
know,  or  imagine,  of  the  justice  of  God,  and  it  is,  I 

^  ' '  That  Unknown  Country,  or  What  Living  Men  believe 
Concerning  Punishment  After  Death,"  pubUshed  in  America, 
1889,  p.  229.     (C.  A.  Nichols  and  Co.,  Mass.,  U.S.A.) 

2  "  Man's  Immortality  and  Destiny,"  by  Rev.  R.  P.  Dowries, 
LL.D.,  1903,  pp.  134,  135.     (Smith's  Publishing  Company.) 


The   Teaching  of  the  Anglican  Church     187 

think,  more  generally  accepted  now  than  the  cruel 
doctrine  of  old. 

I  know  no  reason  why  it  should  be  thought  that 
the  Heathen  are  excluded  from  the  very  full  offer 
of  salvation  made  in  the  Gospels — of  which  I  give 
a  few  passages — and  this  necessitates  preaching  in 
Hades  to  those  who  never  heard  the  Gospel  on 
earth. 

'  Even   as   the    Son   of    man    came   not    to    be   ministered  --jy^^^^  ^^  ,g 
unto,  but  to   minister,   and    to    give   His  life   a  ransom   ^or-^  j^j^^jj  ^' ^" 
many.'  ^ 

'  Go  ye  therefore,  and  teach  all  nations,  baptizing  them  in /Malt,  xxviii. 
the  name  of  the  Father,  and  of  the  Son,  and  of   the  HolyJ      xq. 
Ghost. '  (  Mark  xvi.  i  s . 

'  And  all  flesh  shall  see  the  salvation  of  God.'  Luke  iii.  6. 

'  And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men.    john  xii.  32, 

unto  Me.  47. 

****** 

'  And  if  any  man  hear  JNIy  words,  and  believe  not,  I  judge 
him  not :  for  I  came  not  to  judge  the  world,  but  to  save  the 
world.' 

St.    Paul,   in   writing   to   the   Romans   about    "  the  Rom.  ii.  2. 
judgment    of    God,"    distinctly  referred   to   the   Gen- 
tiles : 

'  For  there  is  no  respect  of  persons  ■w'ith  God.  Rom.  ii.    11- 

'  For  as  many  as  have  sinned  -without  law  shall  also  perish        16. 
Avithout  law  :  and  as  many  as  have  sinned  in  the  law  shall  be 
judged  by  the  law  ; 

'  (For  not  the  hearers  of  the  law  are  just  before  God,  but 
the  doers  of  the  law  shall  be  justified. 

'  For  when  the  Gentiles,  which  have  not  the  law,  do  by 
nature  the  things  contained  in  the  law,  these,  having  not  the 
law.  are  a  law  unto  themselves  : 

'  Which  shew  the  work  of  the  law  written  in  their  hearts, 
their  conscience  also  bearing  witness,  and  theiv  thoughts  the 
mean  while  accusing  or  else  excusing  one  another  ;) 

'  In  the  day  when  God  shall  judge  the  secrets  of  men  by 
Jesus  Christ  according  to  my  gospel.' 

Besides  those  who  are  nominally  Christians,  there  The  Heathen, 
are  now,  as  in  the  past,  millions  upon  millions  to  whom 
the  Most  Holy  Name  of  Jesus  is  utterly  unknown  ; 
there  are  also  "  masses  of  the  population  of  even  a  pro- 
fessedly Christian   countr}^  like   England "   to   whom 


The  After  Life 


that  Name  is,  "  through  no  fault  of  their  own,"  prac- 
tically unknown.^ 

Unless,  therefore,  we  are  prepared  to  hold  that  all 
these  Heathen  will  be  doomed  to  the  sentence  passed 
on  those  on  the  left  hand  of  Jesus,  we  must  believe  that 
there  is  an  Intermediate  State  between  death  and  the 
Judgment  Day,  in  which  all  these  classes  of  spirits 
can  receive  the  training  which  they  never  had  on 
earth. 

In  considering  the  case  of  those — other  than  the 
Heathen — "  who  have  never  been  granted  any  oppor- 
tunity of  finding  the  light,"  I  seem  to  notice  an  indis- 
position on  the  part  of  most  of  the  authors  I  have  con- 
sulted to  entertain  the  idea  of  a  second  Probation  for 
any  who  have  been  educated  and  taught  the  rudiments 
of  the  Christian  religion.  My  objection  to  this  reserve 
is  founded  on  the  argument  that  many  men  have 
never  been  taught  what  may  be  called  the  reformed 
doctrine  of  the  Anglican  Church,  either  in  their  youth, 
at  school,  or  in  after-life,  from  the  pulpit. 

A  man  brought  up  in  the  old  Puritan  doctrine  of 
immediate  judgment  after  death,  never  heard  of  an 
Intermediate  State,  in  his  youth,  and  the  subject  is 
very  seldom  mentioned  in  the  pulpit. 

I  hold,  therefore,  that  it  is  reasonable  to  expect  that 
such  men  will  be  given  an  opportunity  to  hear  the  true 
Gospel  preached  in  the  Intermediate  State,  and  I  go 
further,  and  say  that  I  believe  the  Gospel  will  be  freely 
preached  in  the  Intermediate  State,  and  every  Spirit 
will  have  opportunities  of  hearing  it. 

^  "  Salvation  Beyond  Death,"  by  Rev.  G.  W.  Hunt,  1900. 
pp.  137,  138.     (A.  R.  Mowbray  and  Co.) 


The   Teaching  of  the  Anglican  Church      189 


Intermedi- 
ate     state 
denied    by 
Reformers, 


VII. — Every  Spirit  has  to  remain  in  the  Inter- 
mediate State  until  the  Second  Advent  of 
Jesus,  or  the  Resurrection  on  the  Last  Day, 
BUT  the  Condition  of  the  Faithful,  and  of  all 
the  Saints,  is  one  of  Peace  and  Happiness. 

The  direct  teaching  of  Jesus  and  His  Apostles  on 
this  point  appears  to  me  to  be  clearer  and  more  ex- 
plicit than  it  is  under  any  of  the  other  heads  into  which 
I  have  divided  the  subject  of  the  Life  after  Death 
(Chapters  II.  and  III.). 

Nevertheless,  since  the  publication  of  John  Wy- 
cliffe's  translation  of  the  Bible  in  a.d.  1380,  when  the 
Reformers  determined  to  throw  over  the  idea  of  an  In- 
termediate State,  the  general  teaching  in  England,  until 
quite  recently,  has  been  that  Spirits  are  judged  imme- 
diately after  death,  and,  while  the  righteous  are  ad- 
mitted at  once  into  Heaven,  the  sinners  are  sen- 
tenced to  everlasting  punishment,  and  are  cast  into 
flames  of  material  fire,  in  what  is  always  called  "  Hell." 

It  is  a  curious  fact  that  the  teaching  of  the  Re- 
formers was  similar  to  the  present  doctrine  of  the  Church 
of  Rome  as  regards  the  judgment  immediately  after 
death,  with  the  omission  of  Purgatory. 

I  have  already  pointed  out  (Chapter  VII.)  that  the 
Church  of  Rome  teaches  that  all  Spirits  are  judged 
immediately  after  death,  and  "  the  final  doom  of  every 
one  is  then  fixed,  and  there  is  no  more  possibility  of 
changing  it." 

If  the  sentence  is  to  everlasting  punishment,  the 
sinner  is  at  once  thrown  into  the  everlasting  fire  ;  if 
Heaven  is  his  lot,  the  spirit  has  first  to  be  purified  in 
Purgatory. 

Jesus  clearly  taught  that  "Not  that  any  man  hath  (Teaching 

:.r.  f-^o  TTo+v-or  "  ov,^  "^Q  mau  hath  ascended  up  to^  ^^j^j^^'^^j'   ^ 
le  down  from  heaven."  Uohn  iii.  i^ 


Reformers 
agreed 
with 
Rome 
about 
immediate 
judgment. 


of 


seen  the  Father,"  and 
heaven,  but  He  that  came 


190 


The  Afte7'  Life 


Enoch      and 
Elijah. 

St.  Paul's 
teaching 
misunder- 
stood. 

Eph.  iv.  8. 


Heb.  ix.  2; 


Heb.    ix. 
(R.V.). 


Eph.  iv.  8. 

Col.  ii.  It;. 


Teaching  of 
St.  Peter, 
St.  John, 
and 
St.  Paul. 


These  passages  are  accepted  as  explicit  on  the 
point  that  no  spirits  were  admitted  into  Heaven 
previous  to  the  Crucifixion,  but  it  is  argued  that  St. 
Paul  taught,  in  the  following  passage,  that  the  result 
of  the  descent  into  Hades  was  that  Jesus  led  out  the 
spirits  of  the  faithful,  who  had  been  in  captivity  : 

'  Wherefore  he  saith,  When  He  ascended  up  on  high,  He 
led  captivity  captive,  and  gave  gifts  unto  men.' 

St.  Paul  is  again  quoted  as  teaching  that,  since  that 
time,  all  spirits  are  judged  immediately  after  death  : 

'  And  as  it  is  appointed  unto  men  once  to  die,  but  after  this 
the  judgment.' 

Unfortunately  for  those  who  hold  this  belief,  the 
revisers  of  the  text  have  altered  the  passage  to  : 

'  And  inasmuch  as  it  is  appointed  unto  men  once  to  die, 
and  after  this  cometh  judgement.' 

Canon  Luckock  has  pointed  out  that  the  definite 
article  is  always  prefixed  to  the  noun  when  the  final 
Judgment  is  spoken  of.  The  absence  of  it  in  the  above 
passage  shows  St.  Paul's  teaching  to  be  that  "  death  is 
immediately  followed  by  a  judgment  or  crisis  ;  but  it 
can  only  be  that  by  which  the  place  of  the  soul  is 
determined  in  Hades. "^ 

The  explanation  of  the  first  passage  which  commends 
itself  to  me  is  that  it  is  probably  best  interpreted  by 
the  passage,  "  And  having  spoiled  principalities  and 
powers  " — the  powers  of  sin  and  death — "  He  made  a 
shew  of  them  openly,  triumphing  over  them  in  it  "^ — 
the  cross  (see  the  passage  quoted  in  Chapter  HL). 

1  confess  I  cannot  understand  how  the  Reformers 
brought  themselves  to  oppose  the  direct  teaching  of 
St.  Peter,  St.  John,  and  St.  Paul,  that  the  Resurrection 
of  Jesus  made  no  change  as  regards  the  detention  of  all 
Spirits  in  Hades  until  the  Second  Coming  of  Jesus. 

^  "  The  Intermediate  State,"  by  Canon  H.  M.  Luckock,  D.D., 
1890,  p.  22.     (Longmans.) 

2  Bishop  Ellicott's  "  Commentary."     (Cassell  and  Co.) 


The   Teaching  of  the  Anglican  Church     19 1 


As  Canon  Luckock  points  out,  the  Fathers  and 
Doctors  of  the  Early  Church  did  not  make  this  mistake, 
but  followed  the  teaching  in  the  Epistles. 

Shortly  after  the  Crucifixion,  St.  Peter  told  the  Jews 
in  Jerusalem  that,  "  David  is  not  ascended  into  the   Acts  ii.  34. 
heavens." 

In  his  first  Epistle,  he  told  the  elders,  "  when  the  chief    i  Pet.  v.  4. 
Shepherd  shall  appear,  ye  shall  receive  a  crown  of  glory 
that  fadeth  not  away,"  but  not  before  ;  and,  in  his 
second  Epistle,  he  referred  to  the  angels  who  sinned, 
and  who  were  "  reserved  unto  judgment,""  not  already   2  Pet.  ii.  4.  ' 
sentenced  ;  and,  in  the  same  Epistle,  he  wrote  of  the 
unjust  being  reserved  "  unto  the  day  of  judgment  to  be   2  Pet.  ii.  9. 
punished,"  but  not  before. 

St.  John,  in  his  first  Epistle,  wrote,  "  when  He  shall    i  J^hn  iii.  2. 
appear,  we  shall  be  like  Him,"  but  not  before  ;  and, 
"  No  man  hath  seen  God  at  any  time."  ^  Johniv.  12. 

In  nearly  all  his  Epistles  St.  Paul  taught  this  doc- 
trine : 

1.  '  Waiting  for  the  coming  of  our  Lord  Jesus  Christ.'  j"  i  Cor.  i.  7. 

2.  '  Afterward  they  that  are  Christ's  at  His  comiyig.'  i  i  Cor.  xv.  23. 

iPhil.  i.  6. 

3.  '  Will  perform  it*  until  the  day  of  Jesus  Christ.'  *  R.  V.  per- 

fect it. 

4.  '  When  Christ,  who  is  our  life,   shall  appear,  then  shall    Col.  iii.  4. 
ye  also  appear  with  Him  in  glory.' 

5.  '  The  dead  in  Christ  s/ia// n'se  first.'  ■/     ,     "     ^' 

■^  {      16. 

6.  '  Whom  no  man  hath  seen  nor  can  see.'  i  Tim.  vi.  16. 

7.  '  That  they  without  us  should  not  be  made  perfect.'  Heb.  xi.  40. 

The  Rev.  H.  Constable,  in  1873,  wrote  : 

"Paul's  teaching  is  reiterated  by  our  Lord  Himself   i  Cor.  xv. 
in  the  Book  of    Revelation.      He  is  comforting  His  Rev.  H. 
Apostle  John,  overcome  by  His  divine  presence.     His 
words  of  comfort  are  : 


Constable, 
in  1873. 


'"Fear  not;   I   am  the   first  and  the  last:    I  am  He  that    Rev.  i.  17,  18. 
liveth,  and  was  dead  ;  and,  behold,  I  am  alive  for  evermore,    +  r  y 
Amen  ;  and  have  the  keys  of  hellf  and  of  death.'  '   Hades 

"  The  teaching  of  Christ  here  is  very  plain.  He 
refers  to  His  own  death,  when  His  body  was  in  the 
grave  and  His  soul  in  Hades.     He  refers  to  His  own 


192  The  After  Life 

resurrection,  when  His  body  left  the  grave  and  His 
soul  was  delivered  from  Hades.  He  does  this  to  com- 
fort the  mind  of  his  Apostle  John,  and  so  of  all 
believers,  that  what  He  had  done  for  Himself  He  would 
do  for  them.  He  conveys  the  comfort  in  the  words, 
'  I  have  the  keys  of  Hades  and  of  death.'  What  is 
this  but  saying,  '  I  will  open  Hades  and  the  grave 
for  my  people,  even  as  I  opened  them  for  Myself  ?' 
And  hence  we  are  taught  that  for  believers  in  Christ, 
since  His  resurrection,  Hades  still  has  the  very  same 
existence  and  power  that  it  ever  had,  that  it  as  truly 
reigns  over  them  as  death  reigns.  The  words  of 
Christ   are   but   the   reiteration   of   the   sentiment   of 

1  Cor.  XV.  55.  Paul  :  '  O  death,  where  is  thy  sting  ?  O  Hades,  where 
is  thy  victory  ?'  The  sting  of  death  would  be  removed, 
and  the  victory  of  Hades  changed  into  defeat,  when, 
in  the  morning  of  resurrection,  Christ  uses  the  keys  of 
death  and  Hades,  and  lets  the  prisoners  of  hope  free 
for  ever."^ 

Canon  H.  M.  Canon  H.  M.  Luckock,  D.D.,  in  1879,  also  said  : 
Luckock,  "It  is  clear  that  the  Fathers  and  Doctors  of  the 
79-  Early  Church  were  right  in  their  conclusion,  that  the 
souls  of  the  saints,  whether  martyrs  or  others,  will 
not  see  God  and  be  admitted  to  the  Beatific  Vision 
till  after  the  Day  of  Judgment.  It  follows  also  that 
the  perfect  knowledge  of  which  St.  Paul  spoke  must  be 
still  in  the  future,  and  dependent  on  the  same  mani- 
festation."^ 

Rev.j.Bush,       jj^g  Rgy   J    Bush,  in  1896,  agreed,  and  wrote  : 

in  1896. 

:Matt.      XXV.        '  And   these   shall   go   away   into   evei'lasting   punishment : 
46.  but  the  righteous  into  life  eternal.' 

"  If  the  wicked  and  the  righteous,  who  are  thus 
judicially  disposed  of,  had  been,  on  the  average, 
thousands  of  years  in  a  state  of  absolute  retribution  ; 

1  "  Hades,"  by  Rev.  H,  Constable,  1873,  PP*  69,  70.  (Elliot 
Stock.) 

2  "After  Death,"  by  Canon  H.  M.  Luckock,  D.D.,  1879, 
p.  227.     (Longmans.) 


The  Teaching  of  the  Anglican  Church     193 

if  they  had  left,  these  their  chains  and  those  their 
harps,  to  come  to  the  judgment  seat,  then  this  verse 
would  have  read,  '  And  these  shall  go  back  into  ever- 
lasting punishment,  and  the  righteous  into  life 
eternal.  .  .  . 

"  We  conclude  that,  until  the  general  judgment, 
rewards  are  not  bestowed  and  punishment  is  not 
inflicted."! 

1  "The  Intermediate  State,"  by  Rev.  J.  Bush,  1896,  p.  15. 
(Methodist  Pubhshing  House.) 


13 


CHAPTER   IX 

THE  JUDGMENT  ON  THE  LAST  DAY. 


13—2 


CHAPTER  IX 

The  Judgment  on  the  Last  Day. 

'  HovvBEiT   when   He,  the  Spirit  of   truth,  is  come.  He  will   Johnxvi.  13. 
guide  you  into  all  truth  :  for  He  shall  not  speak  of  Himself  ; 
but  whatsoever  He  shall  hear,  that  shall  He  speak :  and  He 
will  shew  you  things  to  come.' 

'  The  Revelation  of  Jesus  Christ,  which  God  gave  unto  Him,    Rev.  i.  i. 
to  shew  unto  His  servants  things  which  must  shortly  come 
to  pass  ;  and  He  sent  and  signified  it  by  His  angel  unto  His 
servant  John.^ 

"  What  the  First  Coming  of  the  Messiah  was  to 
the  ancient  saints  His  Second  Coming  is  to  us  :  we  have 
the  same  certain  but  indefinite  future  ;  very  much 
more  clearly  outlined  as  to  its  great  events,  but  equally 
undefined  as  to  times  and  seasons,  and  vanishing  into 
equal,  if  not  deeper,  mystery. "^ 

I  feel  that  it  is  beyond  me  to  attempt  to  criticize 
the  different  views  held  on  this  subject  and  to  come 
to  any  final  conclusion,  and  I  shall  therefore  content 
myself  with  collecting  the  passages  of  Scripture  which 
refer  to  the  Last  Day,  and  adding  extracts  from  four 
of  the  authorities  I  have  consulted. 

I  venture  only  to  add  one  thought  that  has  occurred 
to  me.     St.  Paul  taught  the  Thessalonians  that  the   i  Thess.  iv. 
faithful,  who   had  died,  would  not  lose  any  of  the       13-18. 
glories    of    the    coming    Kingdom    of    God    on    earth 
by  precedence   being   given   to   those  who  were  still 
alive. 

^  "  A  Compendium  of  Christian  Theology,"  by  Rev.  W.  B. 
Pope,  D.D.,  1875,  vol.  iii.,  p.  368,  second  edition  1881.  (Wes- 
leyan  Conference  Office.) 

197 


198  The  After  Life 

St.  Paul's  words  were  : 

1  Thess.   iv.        '  For  the  Lord  Himself  shall  descend  from  heaven  with  a 
16,  17.  shout,  with  the  voice  of  the  archangel,  and  with  the  trump 

of  God  :  and  the  dead  in  Christ  shall  rise  first : 

'  Then  we  which  are  alive  and  remain  shall  be  caught  up 
together  with  them  in  the  clouds,  to  meet  the  Lord  in  the  air : 
and  so  shall  we  ever  be  with  the  Lord.' 

If  the  Apocalypse  is  read  with  the  above,  it  woul4 
seem  to  point  to  a  millennial  reign,  which  is  to  last  for 
a  "  thousand  years." 

Rev.  XX.  4-6.  '  And  I  saw  thrones,  and  they  sat  upon  them,  and  judg- 
ment was  given  unto  them  :  and  I  saw  the  souls  of  them  that 
were  beheaded  for  the  witness  of  Jesus,  and  for  the  word  of 
God,  and  which  had  not  worshipped  the  beast,  neither  his 
image,  neither  had  received  his  mark  upon  their  foreheads, 
or  in  their  hands  ;  and  they  lived  and  reigned  with  Christ  a 
thousand  years. 

'  But  the  rest  of  the  dead  lived  not  again  until  the  thousand 
years  were  finished.     This  is  the  first  resurrection. 

'  Blessed  and  holy  is  he  that  hath  part  in  the  first  resurrec- 
tion :  on  such  the  second  death  hath  no  power,  but  they  shall 
be  priests  of  God  and  of  Christ,  and  shall  reign  with  Him  a 
thousand  years.' 

See  Luke xiv.       It  appears  probable  that  the  rest  of  mankind  on 
14,  XX.  35;  ga^j^i-]^    ^]-^Q  ^^Q  j^Q-j-  f^i  iq  -jjQ  caught  up  to  meet  the 

John  V.  29;  °  ^ 

Phil.  iii.  Lord,  will,  at  this  time,  die  the  "  first  death  "  ;  and 
11;  I  Cor.  they  will  be  kept  in  Hades  during  this  "thousand 
years,"  and  will  be  given  the  opportunity  of  becoming 
purified,  which  they  would  not  have  had,  if  the  Final 
Judgment  had  been  held  immediately  after  the  Second 
Coming  of  Jesus. 

At  the  end  of  the  "-thousand  years,"  the  Final 
Judgment  will  take  place,  and  the  faithful  will  then 
be  admitted  into  Heaven,  and  those  sinners  who  are 
still  unrepentant  will  die  the  "  second  death,"  which 

2  Thess.  i.  9.  St.  Paul  explains  as  meaning  "  everlasting  destruction 

from  the  presence  of  the  Lord,  and  from  the  glory 
of  His  power." 

The  lake  of  fire,  Gehenna,  and  all  the  other 
numerous  terms,  by  which  the  final  punishment  of 
sinners  is  expressed,  refer  to  this  "  everlasting  destruc- 


The  Judgment  on  the  Last  Day         199 

tion  "  written  of  by  St.  Paul ;  and,  as  we  are  taught 
nothing  to  the  contrary,  we  may  rightly  understand 
"  destruction  "  to  mean  what  it  means  in  ordinary 
use. 

I  therefore  hold  positively  that  the  word  "  destruc- 
tion "  does  not  mean,  as  many  divines  have  taught, 
being  kept  alive  for  ever  in  never  ceasing  torments 
in  material  flames,  but  it  is  synonymous  with  extinc- 
tion, annihilation,  and  extermination. 

1.  '  Not  every  one  that  saith  unto  Me,  Lord,  Lord,  shall  enter  Matt.  vii.  21- 
into  the  kingdom  of  heaven  ;  but  he  that  doeth  the  will  of       23. 

My  Father  which  is  in  heaven.  Luke  xiii.  25- 

'  Many  will  say  to  Me  in  that  day,  Lord,  Lord,  have  we       27. 

not  prophesied  in  Thy  name  ?  and  in  Thy  name  have  cast  out 

devils  ?  and  in  Thy  name  done  many  wonderful  works  ? 

'  And  then  will  I  profess  unto  them,  I  never  knew  you ; 

depart  from  Me,  ye  that  work  iniquity.' 

"  No  part  of  the  Sermon  on  the  Mount  is  more 
marvellous  in  its  claims  than  this.  ...  At  the  com- 
mencement of  His  ministry,  in  a  discourse  which, 
though  it  is  spoken  in  the  tone  of  authority,  gives 
no  prominence  to  His  mission  as  the  Messiah,  He  yet 
claims,  with  the  calmness  of  assured  conviction,  to 
be  the  Judge  before  whom  the  faithful  and  the  hypo- 
crites will  alike  have  to  give  an  account.  In  '  that 
day '  (the  words,  though  they  would  not  suggest,  as 
afterwards,  the  thought  of  His  own  advent,  would  yet 
carry  the  minds  of  men  to  the  '  great  and  dreadful  Mai.  iv.  5. 
day  ')  the  words  '  Lord,  Lord,'  would  mean  hiore  than 
the  expression  of  human  courtesy."^ 

2.  '  Another  parable  put  He  forth  unto  them,  saying,  The  Matt.  xiii. 
kingdom  of  heaven  is  likened  unto  a  man  which  sowed  good  24-30,  -^6- 
seed  in  his  field  :  43,  47-50. 

'  But  while  men  slept,  his  enemy  cam^  and  sowed  tares 
among  the  wheat,  and  went  his  way. 

'  But  when  the  blade  was  sprung  up,  and  brought  forth 
fruit,  then  appeared  the  tares  also. 

'  So  the  servants  of  the  householder  came  and  said  unto 
him,  Sir,  didst  not  thou  sow  good  seed  in  thy  field  ?  from 
whence  then  hath  it  tares  ? 

1  Bishop  Ellicott's  "  Commentary."     (Cassell  and  Co.) 


200 


The  After  Life 


'  He  said  unto  them,  An  enemy  hath  done  this.  The  ser- 
vants said  unto  him,  Wilt  thou  then  that  we  go  and  gather 
them  up  ? 

'  But  he  said,  Nay  ;  lest  while  ye  gather  up  the  tares,  ye 
root  up  also  the  wheat  with  them. 

'  I>et  both  grow  together  until  the  harvest :  and  in  the  time 
of  harvest  I  will  say  to  the  reapers.  Gather  ye  together  first 
the  tares,  and  bind  them  in  bundles  to  burn  them :  but  gather 
the  wheat  into  my  barn. 


R.V. 

cause 
stumbling. 


'  Then  Jesus  sent  the  multitude  away,  and  went  into  the 
house  :  and  His  disciples  came  unto  Him,  saying,  Declare  unto 
us  the  parable  of  the  tares  of  the  field. 

'  He  answered  and  said  unto  them,  He  that  soweth  the  good 
seed  is  the  Son  of  man  ; 

'  The  field  is  the  world  ;  the  good  seed  are  the  children  of 
the  kingdom  ;  but  the  tares  are  the  children  of  the  wicked 
one  , 

'  The  enemy  that  sowed  them  is  the  devil  :  the  harvest  is 
the  end  of  the  world  ;  and  the  reapers  are  the  angels. 

'  As  therefore  the  tares  are  gathered  and  burned  in  the  fire  ; 
so  shall  it  be  in  the  end  of  this  world. 

'  The  Son  of  man  shall  send  forth  His  angels,  and  they  shall 
gather  out  of  His  kingdom  all  things  that  offend,*  and  them 
which  do  iniquity  ; 

'  And  shall  cast  them  into  a  furnace  of  fire  :  there  shall  be 
wailing  and  gnashing  of  teeth. 

'  Then  shall  the  righteous  shine  forth  as  the  sun  in  the 
kingdom  of  their  Father.    Who  hath  ears  to  hear,  let  him  hear. 


'  Again,  the  kingdom  of  heaven  is  like  unto  a  net,  that  was 
cast  into  the  sea,  and  gathered  of  every  kind  : 

'  Which,  when  it  was  full,  they  drew  to  shore,  and  sat  down, 
and  gathered  the  good  into  vessels,  but  cast  the  bad  away. 

'  So  shall  it  be  at  the  end  of  the  world  :  the  angels  shall 
come  forth,  and  sever  the  wicked  from  among  the  just, 

'  And  shall  cast  them  into  the  furnace  of  fire  :  there  shall 
be  wailing  and  gnashing  of  teeth.' 

Bishop  EUicott's  "  Commentary "  explains  the 
Verse  39.  words,  "  the  harvest  is  the  end  of  the  world  " — 
strictly  speaking,  the  end  of  the  age — i.e.,  of  the  period 
that  precedes  the  "  coming  "  of  the  Son  of  Man  as 
Judge,  which  is  to  usher  in  the  "  world  "  or  the  "  age  " 
to  come.^ 

Matt,  xvi.27.^  3.  '  For  the  Son  of  man  shall  come  in  the  glory  of  His  Father 
Markviii.  38.  Iwith  His  angels  ;  and  then  He  shall  reward  every  man  accord- 
Luke  ix.  26.  J  ing  to  his  works.' 

^  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 


The  Judgment  on  the  Last  Day         201 


4.  On  the  night  before  the  Crucifixion,  when  the  high 
priest  said,  "  I  adjure  Thee  by  the  Hving  God,  that 
Thou  tell  us  whether  Thou  be  the  Christ,  the  Son  of 
God,"  Jesus  answered  : 

'  Thou  hast  said  :  nevertheless  I  say  unto  you,  Hereafter  Matt.     xxvi. 
shall  ye  see  the  Son  of  man  sitting  on  the  right  hand  of  power,       64. 
and  coming  in  the  clouds  of  heaven.' 

"  He  was  indeed  what  the  words  they  had  uttered 
implied.  More  than  this,  He  was  also  the  Son  of  man 
of  Daniel's  vision,  the  Head  of  an  everlasting  kingdom.  Dan.  vii.  13. 
No  words  in  the  whole  Gospel  records  are  more  de- 
cisive against  the  views  of  those  who  would  fain  see  in 
our  Lord  only  a  great  moral  teacher  like  Socrates  or 
Cakya  Mouni.  At  the  very  crisis  of  His  history,  when 
denial  would  have  saved  His  life,  He  asserts  His  claim 
to  be  much  more  than  this,  to  be  all  that  the  most 
devout  Christians  have  ever  believed  Him  to  be."i 

5.  '  Then  answered  Peter  and  said  unto  Him,  Behold,  we  have\  Matt.       xix. 
forsaken  all,  and  followed  Thee ;  what  shall  we  have  therefore  ?  j     27-30. 

'  And  Jesus  said  unto  them,  Verily  I  say  unto  you,  That  ye    Mark  x.   28- 
which  have  followed  Me,  in  the  regeneration  when  the  Son  of  ^     31. 
man  shall  sit  in  the  throne  of  His  glory,  ye  also  shall  sit  upon  /Xuke     xviii. 
twelve  thrones,  judging  the  twelve  tribes  of  Israel  28-30. 

'  And  every  one  that  hath  forsaken  houses,  or  brethren,  or   Luke      xxii. 
sisters,  or  father,  or  mother,  or  wife,  or  children,  or  lands,  for/      28-30. 
My  name's  sake,  shall  receive  an  hundredfold,  and  shall  inherit 
everlasting  life.*  *  R.V. 

'  But  many  that  are  first  shall  be  last ;  and  the  last  shall  be  eternal 

first.'  life. 

The  words  "  the  Son  of  man  shall  sit  in  the  throne  of 
His  glory  "  recalls  the  vision  of  Daniel.  Dan.  vii.  14. 

"  The  repetition  of  the  promise  at  the  moment  when  Luke  xxii. 
apparent  failure  was  close  at  hand  (and  sit  on  thrones  ^o- 
judging  the  twelve  tribes  of  Israel),  is  significant  as 
carrying  the  words  into  a  higher  region  of  symbolic 
meaning.  Not  on  any  thrones  of  earth  were  those 
disciples  to  sit,  any  more  than  the  Master  was  to  sit  on 
the  throne  of  His  father  David  in  an  earthly  Jeru- 
salem."2 

^  Bishop  Ellicott's  "  Commentary,"     (Cassell  and  Co.) 
2  Ibid. 


202 


The  After  Life 


Matt.     xxiv.    6.  '  And  as  He  sat  upon  the  Mount  of  Olives,  the  disciples  came 

3-28.  unto  Him  privately,  saying.  Tell  us,  when  shall  these  things 

Mark  xiii.  i-    be  ?  and  what  shall  he  the  sign  of  Thy  coming,  and  of  the  end 

23.  of  the  world  ? 

Luke  xvii.  '  And  Jesus  answered  and  said  unto  them,  Take  heed  that 

20-33,  xxi.    no  man  deceive  you. 

8-24,  xxiii.        '  For  many  shall  come  in  My  name,  saying,  I  am  Christ :  and 
29,  30.  shall  deceive  many. 

'  And  ye  shall  hear  of  wars  and  rumours  of  wars :  see  that  ye 
be  not  troubled  :  for  all  these  things  must  come  to  pass,  but  the 
end  is  not  yet. 

'  For  nation  shall  rise  against  nation,  and  kingdom  against 
kingdom  :  and  there  shall  be  famines,  and  pestilences,  and 
earthquakes,  in  divers  places. 

'  All  these  are  the  beginning  of  sorrows. 

'  Then  shall  they  deliver  you  up  to  be  afflicted,  and  shall 
kill  you  :  and  ye  shall  be  hated  of  all  nations  for  My  name's 
sake. 
*  R.V.  '  And  then  shall  many  be  offended,*  and  shall  betray  one 

stumble,     another,  and  shall  hate  one  another. 

'  And  many  false  prophets  shall  rise,  and  shall  deceive  many. 

'  And  because  iniquity  shall  abound,  the  love  of  many  shall 
wax  cold. 

'  But  he  that  shall  endure  unto  the  end,  the  same  shall  be 
saved. 

'  And  this  gospel  of  the  kingdom  shall  be  preached  in  all 
the  world  for  a  witness  unto  all  nations  ;  and  then  shall  the  end 
come. 

'  When  ye  therefore  shall  see  the  abomination  of  desolation, 
Dan.  xii.  11.     spoken  of  by  Daniel  the  prophet,   stand  in  the  holy  place, 
(whoso  readeth,  let  him  understand  :) 

'  Then  let  them  which  be  in  Judaea  flee  into  the  moun- 
tains : 

'  Let  him  which  is  on  the  housetop  not  come  down  to  take 
any  thing  out  of  his  house  : 

'  Neither  let  him  which  is  in  the  field  return  back  to  take 
his  clothes. 

'  And  woe  unto  them  that  are  with  child,  and  to  them  that 
give  suck  in  those  days  ! 

'  But  pray  ye  that  your  flight  be  not  in  the  winter,  neither 
on  the  Sabbath  day  : 

'  For  then  shall  be  great  tribulation,  such  as  was  not  since 
the  beginning  of  the  world  to  this  time,  no,  nor  ever  shall  be. 

'  And  except  those  days  should  be  shortened,  there  should 
no  flesh  be  saved  :  but  for  the  elect's  sake  those  days  shall 
be  shortened. 

'  Then  if  any  man  shall  say  unto  you,  Lo,  here  is  Christ, 
or  there  ;  believe  it  not. 

'  For  there  shall  arise  false  Christs,  and  false  prophets,  and 
shall  shew  great  signs  and  wonders  ;  insomuch  that,  if  it  were 
possible,  they  shall  deceive  the  very  elect. 

'  Behold,  I  have  told  you  before. 

'  Wherefore  if  they  shall  say  unto  you.  Behold,  He  is  in  the 
desert  ;  go  not  forth  :  behold,  He  is  in  the  secret  chamber ; 
believe  it  not. 

'  For  as  the  lightning  cometh  out  of  the  east,  and  shineth 


The  Judgment  on  the  Last  Day         203 


even  unto  the  west ;  so  shall  also  the  coming  of  the  Son  of 
man  be. 

{ Luke       xvii. 
'  For  wheresoever  the  carcase  is,  there  will  the  eagles  be  |      37. 
gathered  together.'  |  *  R.V.     vul- 

V        tures. 

These  prophecies  referred  to  events  which  should 
take  place  before  the  destruction  of  Jerusalem,  and 
they  were  most  completely  fulfilled. 

We  read  of  wars,  actual  or  threatened,  that  affected 
the  Jews,  under  Caligula,  Claudius,  and  Nero  (Jos., 
"Ant.,"  XX.  I,  6).i 

At  Seleucia,  50,000  Jews  are  said  to  have  perished 
("  Ant.,"  xviii.  9,  §§  8,  9)  ;  others  at  Caesarea,  Scytho- 
polis,  Joppa,  Ascalon,  and  Tyre  ("  Wars,"  ii.  18)  ;  and 
there  was  the  memorable  conflict  between  Jews  and 
Greeks,  at  Alexandria,  under  Caligula,  a.d.  38,  of  which 
we  learn  from  Philo.^ 

The  reign  of  the  Emperor  Claudius  was  marked  by 
"continual  scarcity"  (Suetonius,  Claud.,  c.  18);  and 
in  the  ninth  year  of  his  reign  there  was  a  severe  famine 
in  Syria.^ 

A  pestilence  is  recorded  as  sweeping  off  30,000 
persons  at  Rome  (Sueton.,  Nero,  39;  Tacitus,  Ann., 
xvi.  13).^ 

Many  earthquakes  were  recorded  during  this  period.^ 

Bishop  EUicott's  "  Commentary  "  points  out  that 
from  verse  29  "  onwards  the  prophecy  takes  a  wider 
range,  and  passes  beyond  the  narrow  limits  of  the 
destruction  of  Jerusalem  to  the  final  coming  of  the  Son 
of  man,  and  the  one  is  represented  as  following  '  imme- 
diately '  on  the  other. "1 

7.  "The  truest  and  most  reverential  explanation"  of  versa  29. 
the  use  of  the  word  '  immediately,'  although  actually 
so  many  centuries  have  passed,  is  to  be  found  in  Mark. 

'  But  of  that  day  and  that  hour  knoweth  no  man,  no,  not   Mark       xiii. 
the   angels  which  are  in  heaven,   neither  the   Son,   but  the       32. 
Father. ' 

^  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 


204 


The  After  Life 


Phil,  ii.  7.  "  and  therefore  He,  as  truly  man,  and  as  having, 
therefore,  vouchsafed  to  accept  the  Umitations  of 
knowledge  incident  to  man's  nature,  speaks  of  the  two 
events  as  poets  and  prophets  speak  of  the  far-off 
future."^ 


Matt.     xxiv.>,  8.  '  Immediately   after   the    tribulation    of    those    days    shall 

29-36.  the  sun  be  darkened,  and  the  moon  shall  not  give  her  light, 

Markxiii.24-    and  the  stars  shall  fall  from  heaven,  and  the  powers  of  the 

32.  Iheavens  shall  be  shaken  : 

Luke  xxi.  25-        '  And  then  shall  appear  the  sign  of  the  Son  of  man  in  heaven  : 
33-  and  then  shall  all  the  tribes  of  the  earth  mourn,   and  they 

Markxiv.  62.J  shall  see  the  Son  of  man  coming  in  the  clouds  of  heaven  with 
power  and  great  glory. 

'  And  He  shall  send  His  angels  with  a  great  sound  of  a 
trumpet,  and  they  shall  gather  together  His  elect  from  the  four 
winds,  from  one  end  of  heaven  to  the  other. 

'  Now  learn  a  parable  of  the  fig-tree  ;  When  his  branch  is 
yet  tender,  and  putteth  forth  leaves,  ye  know  that  summer 
is  nigh  : 

'  So  likewise  ye,  when  ye  shall  see  all  these  things,  know 
that  it  is  near,  even  at  the  doors. 

'  Verily  I  say  unto  you.  This  generation  shall  not  pass,  till 
all  these  things  be  fulfilled. 

'  Heaven  and  earth  shall  pass  away,  but  My  words  shall 
not  pass  away. 

'  But  of  that  day  and  hour  knoweth  no  man,  no,  not  the 
angels  of  heaven,  but  My  Father  only.' 

"  The  words,  '  shall  the  sun  be  darkened,'  reproduce 
isa.  xiii.  10.     the  imagery  in  which  Isaiah  had  described  the  day  of 
the  Lord's  judgment  upon  Babylon."^ 


Matt.     xxiv. 

37-51. 
Mark 


9.  '  But  as  the  days  of  Noe  were,  so  shall  also  the  coming  of 
the  Son  of  man  be. 
xui.  I       '  For  as  in  the  days  that  were  before  the  flood  they  were 
33-37.  Veating  and  drinking,  marrying,  and  giving  in  marriage,  until 

Luke      xvii.    the  day  that  Noe  entered  into  the  ark, 

34-36.  I       '  And  knew  not  until  the  flood  came,   and  took  them  all 

away  ;  so  shall  also  the  coming  of  the  Son  of  man  be. 

'  Then  shall  two  be  in  the  field  ;  the  one  shall  be  taken, 
and  the  other  left. 

'  Two  women  shall  be  grinding  at  the  mill  ;  the  one  shall 
be  taken,  and  the  other  left. 

'  Watch  therefore  :  for  ye  know  not  what  hour  your  Lord 
doth  come. 

'  But  know  this,  that  if  the  goodman  of  the  house  had 
known  in  what  watch  the  thief  would  come,  he  would  have 
watched,  and  would  not  have  suffered  his  house  to  be  broken 
up. 


I  Thess.  v.  2. 


Bishop  Ellicott's  "  Commentary."     (Cassell  and  Co.) 


The  Judgment  on  the  Last  Day         205 


'  Therefore  be  ye  also  ready  :  for  in  such  an  hour  as  ye  think 
not  the  Son  of  man  cometh. 

'  Who  then  is  a  faithful  and  wise  servant,  whom  his  lord 
hath  made  ruler  over  his  household,  to  give  them  meat  in  due 
season  ? 

'  Blessed  is  that  servant,  whom  his  lord  when  he  cometh 
shall  find  so  doing. 

'  Verily  I  say  unto  you.  That  he  shall  make  him  ruler  over 
all  his  goods. 

'  But  and  if  that  evil  servant  shall  say  in  his  heart.  My  lord 
delayeth  his  coming  ; 

'  And  shall  begin  to  smite  Ms  fellowservants,  and  to  eat 
and  drink  with  the  drunken  ; 

'  The  lord  of  that  servant  shall  come  in  a  day  when  he 
looketh  not  for  him,  and  in  an  hour  that  he  is  not  aware  of, 

'  And  shall  cut  him  asunder,  and  appoint  him  his  portion 
with  the  hypocrites  :  there  shall  be  weeping  and  gnashing  of 
teeth.' 

10.  '  Then  shall  the  kingdom  of  heaven  be  likened  unto  ten 
virgins,  which  took  their  lamps  and  went  forth  to  meet  the 
bridegroom. 

'  And  five  of  them  were  wise,  and  five  were  foolish. 

'  They  that  were  foolish  took  their  lamps,  and  took  no  oil 
with  them  : 

'  But  the  wise  took  oil  in  their  vessels  with  their  lamps. 

'  While  the  bridegroom  tarried,  they  all  slumbered  and 
slept. 

'  And  at  midnight  there  was  a  cry  made,  Behold,  the  bride- 
groom cometh  ;  go  ye  out  to  meet  him. 

'  Then  all  those  virgins  arose,  and  trimmed  their  lamps. 

'  And  the  foolish  said  unto  the  wise.  Give  us  of  your  oil  ; 
for  our  lamps  are  gone  out.* 

'  But  the  wise  answered,  saying,  'Not  so  :  lest  there  be  not 
enough  for  us  and  you  :  but  go  ye  rather  to  them  that  sell,  and 
buy  for  yourselves. 

'  And  while  they  went  to  buy,  the  bridegroom  came  ;  and 
they  that  were  ready  went  in  with  him  to  the  marriage  :  and 
the  door  was  shut. 

'  Afterwards  came  also  the  other  virgins,  saying.  Lord, 
Lord,  open  to  us. 

'  But  he  answered  and  said,  Verily  I  say  unto  you,  I  know 
you  not. 

'  Watch  therefore,  for  ye  know  neither  the  day  nor  the  hour 
wherein  the  Son  of  man  cometh.' 

11.  '  For  the  kingdom  of  heaven  is  as  a  man  travelling  into 
a  far  country,  who  called  his  own  servants,  and  delivered  unto 
them  his  goods. 

'  And  unto  one  he  gave  five  talents,  to  another  two,  and  to 
another  one  ;  to  every  man  according  to  his  several  ability  ; 
and  straightway  took  his  journey. 

'  Then  he  that  had  received  the  five  talents  went  and  traded 
with  the  same,  and  made  them  other  five  talents. 

'  And  likewise  he  that  had  received  two,  he  also  gained  other 
two. 

'  But  he  that  had  received  one  went  and  digged  in  the 
earth,  and  hid  his  lord's  money. 


Matt.  XXV. 
1-46,  see 
vii.  21-23. 

Mark  viii.  38, 
ix.  41. 

Luke  xii.  31- 
59,  xiii.24- 
30, xix.  12- 
27. 


*  R.V.  are 


going 
out. 


Matt.  xxv. 
14-30. 


2o6  The  After  Life 

'  After  a  long  time  the  lord  of  those  servants  cometh,  and 
reckoneth  with  them. 

'  And  so  he  that  had  received  five  talents  came  and  brought 
other  five  talents,  saying,  Lord,  thou  deliveredst  unto  me  five 
talents  :  behold,  I  have  gained  beside  them  five  talents  more. 

'  His  lord  said  unto  him,  Well  done,  thou  good  and  faithful 
servant :  thou  hast  been  faithful  over  a  few  things,  I  will 
make  thee  ruler  over  many  things  :  enter  thou  into  the  joy 
of  thy  lord. 

'  He  also  that  had  received  two  talents  came  and  said.  Lord, 
thou  deliveredst  unto  me  two  talents  :  behold,  I  have  gained 
two  other  talents  beside  them. 

'  His  lord  said  unto  him.  Well  done,  good  and  faithful 
servant  ;  thou  hast  been  faithful  over  a  few  things,  I  will  make 
thee  ruler  over  many  things  :  enter  thou  into  the  joy  of  thy 
lord. 

'  Then  he  which  had  received  the  one  talent  came  and  said, 
Lord,  I  knew  thee  that  thou  art  an  hard  man,  reaping  where 
thou  hast  not  sown,  and  gathering  where  thou  hast  not 
strawed  : 

'  And  I  was  afraid,  and  went  and  hid  thy  talent  in  the  earth  : 
lo,  there  thou  hast  that  is  thine. 

'  His  lord  answered  and  said  unto  him..  Thou  wicked  and 
slothful  servant,  thou  knewest  that  I  reap  where  I  sowed  not, 
and  gather  where  I  have  not  strawed  : 

'  Thou  oughtest  therefore  to  have  put  my  money  to  the 
exchangers,  and  then  at  my  coming  I  should  have  received 
mine  own  with  usury. 

'  Take  therefore  the  talent  from  him,  and  give  it  unto  him 
which  hath  ten  talents. 

'  For  unto  every  one  that  hath  shall  be  given,  and  he  shaU 
have  abundance  :  but  from  him  that  hath  not  shall  be  taken 
away  even  that  which  he  hath. 

'  And  cast  ye  the  unprofitable  servant  into  outer  darkness  : 
there  shall  be  weeping  and  gnashing  of  teeth.' 
Matt.  XXV.       12.   '  When  the  Son  of  man  shall  come  in  His  glory,  and  all 
31-46.  the  holy  angels  with  Him,  then  shall  He  sit  upon  the  throne  of 

Dan.  vu.  13.     pjjg  g^Q^-y  . 

'  And  before  Him  shall  be  gathered  all  nations  :  and  He 
shall  separate  them  one  from  another,  as  a  shepherd  divideth 
his  sheep  from  the  goats  : 

'  And  He  shall  set  the  sheep  on  His  right  hand,  but  the  goats 
on  the  left. 

'  Then  shall  the  King  say  unto  them  on  His  right  hand. 
Come,  ye  blessed  of  My  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world  : 

'  For  I  was  an  hungred,  and  ye  gave  me  meat :  I  was 
thirsty,  and  ye  gave  Me  drink  :  I  was  a  stranger,  and  ye  took 
Me  in  : 

'  Naked,  and  ye  clothed  Me  :  I  was  sick,  and  ye  visited  Me  : 
I  was  in  prison,  and  ye  came  unto  Me. 

'  Then  shall  the  righteous  answer  Him,  saying.  Lord,  when 
saw  we  Thee  an  hungred,  and  fed  Thee  ?  or  thirsty,  and  gave 
Thee  drink  ? 

'  When  saw  we  Thee  a  stranger,  and  took  Thee  in  ?  or  naked, 
and  clothed  Thee  ? 


The  Judgment  on  the  Last  Day         207 


'  Or  when  saw  we  Thee  sick,  or  in  prison,  and  came  unto 
Thee  ? 

'  And  the  King  shall  answer  and  say  unto  them.  Verily  I 
say  unto  you.  Inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  my  brethren,  ye  have  done  it  unto  me. 

'  Then  shall  he  say  also  unto  them  on  the  left  hand.  Depart 
from  me,  ye  cursed,  into  everlasting  fire,*  prepared  for  the   *  r.v. 
devil  and  his  angels  :  eternal 

'  For  I  was  an  hungred,  and  ye  gave  Me  no  meat :  I  was  fire, 

thirsty,  and  ye  gave  Me  no  drink  : 

'  I  was  a  stranger,  and  ye  took  Me  not  in  :  naked,  and 
ye  clothed  Me  not :  sick  and  in  prison,  and  ye  visited  Me  not. 

'  Then  shall  they  also  answer  Him,  saying,  Lord,  when 
saw  we  Thee  an  hungred,  or  athirst,  or  a  stranger,  or  naked, 
or  sick,  or  in  prison,  and  did  not  minister  unto  Thee  ? 

'  Then  shall  He  answer  them,  saying.  Verily  I  say  unto  you. 
Inasmuch  as  ye  did  it  not  to  one  of  the  least  of  these,  ve  did 
it  not  to  Me. 

i*  R.V. 

'  And  these  shall  go  away  into  everlasting  punishment  :*  but  J         eternal 
the  righteous  into  life  eternal.'  1         punish- 

l         ment. 
13.  'Go  ye  therefore,  and  teach  all  nations,   baptizing  them   Matt,  xxviii. 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy        ig_  20. 
Ghost  : 

'  Teaching  them  to  observe  all  things  whatsoever  I  have 
commanded  you  :  and,  lo,  I  am  with  you  alway,  eveyi  unto 
the  end  of  the  world.     Amen.' 

I  have  already  pointed  out  (Chapter  VI.,  "Ever- 
lasting as  applied  to  punishment")  that  verse  46, 
which  is  the  only  passage  in  the  whole  Bible  which 
contains  tjie  words  "  everlasting  punishment,"  should 
be  read  with  verse  41. 

The  first  verse  contains  the  sentence,  "  Depart  from  Verse  41. 
Me,  ye  cursed,  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels,"  and  the  second  contains  the  con-  Verse  46. 
tinuation,  "  into  everlasting,  or  eternal,  punishment," 
that  is  to  say,  punishment  from  which  there  can  be  no 
recovery,  and  which  is  eternal  in  its  effect.  "  Ever- 
lasting," "  eternal,"  and  "  unquenchable  "  fire  are  three 
of  the  many  terms  used  to  describe  the  final  state  of 
persistent  sinners,  and,  as  we  are  told  nothing  to  the 
contrary,  we  may  properly  understand  some  awful  and 
final  destruction  which  is  likened  to  chaff,  tares,  or 
withered  branches  being  thrown  into  an  intensely  hot 
and  raging  fire,  where  they  must  be  utterly  consumed. 


208 


The  After  Life 


John    V.    24 

29. 
*  R.V. 

eternal 

life. 


t  R.V.  judg- 
ment. 
John  vi.    39, 

40. 


%  R.V. 

eternal 
life. 
John  xii.  48- 
50. 


§  R.V.  life 
eternal. 


Acts  i.  9-1 1. 


Dan.  vii.  13. 


Acts   iii.    19- 

21. 
Matt.      xvii. 

1 1. 
2  Pet.  iii.  13. 

II  R.V. 

restora- 
tion. 
Acts  xvii.  29- 
31. 

\  R.V.  God 
over- 
looked. 


14.  '  Verily,  verily,  I  say  unto  you.  He  that  heareth  My  word, 
and  believeth  on  Him  that  sent  Me,  hath  everlasting  life,*  and 
shall  not  come  into  condemnation  ;  but  is  passed  from  death 
unto  life. 

'  Verily,  verily,  I  say  unto  you.  The  hour  is  coming,  and 
now  is,  when  the  dead  shall  hear  the  voice  of  the  Son  of 
God  :  and  they  that  hear  shall  live. 

'  For  as  the  Father  hath  life  in  Himself  ;  so  hath  He  given 
to  the  Son  to  have  life  in  Himself  ; 

'  And  hath  given  Him  authority  to  execute  judgment  also, 
because  He  is  the  Son  of  man. 

'  Marvel  not  at  this  :  for  the  hour  is  coming,  in  the  which 
all  that  are  in  the  graves  shall  hear  His  voice, 

'  And  shall  come  forth  ;  they  that  have  done  good,  unto 
the  resurrection  of  life  ;  and  they  that  have  done  evil,  unto 
the  resurrection  of  damnation. '| 

15.  '  And  this  is  the  Father's  will  which  hath  sent  Me,  that 
of  all  which  He  hath  given  Me  I  should  lose  nothing,  but  should 
raise  it  up  again  at  the  last  day. 

'  And  this  is  the  will  of  Him  that  sent  Me,  that  every  one 
which  seeth  the  Son,  and  believeth  on  Him,  may  have  ever- 
lasting life  :%  and  I  will  raise  him  up  at  the  last  day.' 

16.  '  He  that  rejecteth  Me,  and  receiveth  not  My  words,  hath 
one  that  judgeth  him  :  the  word  that  I  have  spoken,  the  same 
shall  judge  him  in  the  last  day. 

'  For  I  have  not  spoken  of  Myself  ;  but  the  Father  which 
sent  Me,  He  gave  Me  a  commandment,  what  I  should  say, 
and  what  I  should  speak. 

'  And  I  know  that  His  commandment  is  life  everlasting  :  § 
whatsoever  I  speak  therefore,  even  as  the  Father  said  unto 
Me,  so  I  speak.' 

1.  '  And  when  He  had  spoken  these  things,  while  they  beheld. 
He  was  taken  up  ;  and  a  cloud  received  Him  out  of  their  sight. 

'  And  while  they  looked  stedfastly  toward  heaven  as  He 
went  up,  behold,  two  men  stood  by  them  in  white  apparel ; 

'  Which  also  said.  Ye  men  of  Galilee,  why  stand  ye  gazing 
up  into  heaven  ?  this  same  Jesus,  which  is  taken  up  from  you 
into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen  Him 
go  into  heaven.' 

2.  '  Repent  ye  therefore,  and  be  converted,  that  your  sins 
may  be  blotted  out,  when  the  times  of  refreshing  shall  come 
from  the  presence  of  the  Lord  ; 

'  And  He  shall  send  Jesus  Christ,  which  before  was  preached 
'unto  you  : 

'  Whom  the  heaven  must  receive  until  the  times  of  restitu- 
tion ||  of  all  things,  which  God  hath  spoken  by  the  mouth  of 
all  His  holy  prophets  since  the  world  began.' 

3.  '  Forasmuch  then  as  we  are  the  offspring  of  God,  we  ought 
not  to  think  that  the  Godhead  is  like  unto  gold,  or  silver,  or 
stone,  graven  by  art  and  man's  device. 

'  And  the  times  of  this  ignorance  God  winked^  at ;  but  now 
commandeth  all  men  every  where  to  repent  : 

'  Because  He  hath  appointed  a  day,  in  the  which  He  will 


The  Judgment  on  the  Last  Day         209 

judge  the  world  in  righteousness  by  that  man  whom  He  hath 
ordained  ;  whereof  He  hath  given  assurance  unto  all  men,  in 
that  He  hath  raised  Him  from  the  dead.' 

St.  Paul,  in  verse  30,  "was  reproducing  what  our 
Lord  had  taught  as  to  the  servant  who  '  knew  not  his 
Lord's  will,'  and  should  therefore  be  beaten,  but  '  with  Luke  xii.  48. 
few  stripes.'  "^ 

4.  '  And  have  hope  toward  God,  which  they  themselves  also   Acts      xxiv 
allow,  that  there  shall  be  a  resurrection  of  the  dead,  both  of       15. 

the  just  and  unjust.' 

5.  '  But  after  thy  hardness  and  impenitent  heart  treasurest  up   Rom.    ii.    5- 
unto  thyself  wrath  against  the  day  of  wrath  and  revelation  of        16. 

the  righteous  judgment  of  God  ; 

'  Who  will  render  to  every  man  according  to  his  deeds  : 

'  To  them  who  by  patient  continuance  in  well  doing  seek 
for  glory  and  honour  and  immortality,*  eternal  life  :  *  r.V.  incor- 

'  But  unto  them  that  are  contentious,  and  do  not  obey  the  ruption. 

truth,  but  obey  unrighteousness,  indignation  and  wrath, 

'  Tribulation  and  anguish,  upon  every  soul  of  man  that 
doeth  evil,  of  the  Jew  first,  and  also  of  the  Gentile  ; 

'  But  glory,  honour,  and  peace,  to  every  man  that  worketh 
good,  to  the  Jew  first,  and  also  to  the  Gentile  : 

'  For  there  is  no  respect  of  persons  with  God. 

'  For  as  many  as  have  sinned  without  law  shall  also  perish 
Avithout  law  :  and  as  many  as  have  sinned  in  the  law  shall  be 
judged  by  the  law  ; 

'  (For  not  the  hearers  of  the  law  are  just  before  God,  but 
the  doers  of  the  law  shall  be  justified. 

'  For  when  the  Gentiles,  which  have  not  the  law,  do  by 
nature  the  things  contained  in  the  law,  these,  having  not  the 
law,  are  a  law  unto  themselves  : 

'  Which  shew  the  work  of  the  law  written  in  their  hearts, 
their  conscience  also  bearing  witness,  and  their  thoughts  the 
mean  while  accusing  or  else  excusing  one  another  ;) 

'  In  the  day  when  God  shall  judge  the  secrets  of  men  by 
Jesus  Christ  according  to  my  gospel.' 

6.  '  For  the  earnest  expectation  of  the  creaturef  waiteth  for   Rom.viii.  19- 
the  manifestation  of  the  sons  of  God.  23. 

'  For  the  creaturef  was  made   subject  to  vanity,  not  will-    ■]•  R.y.  of  the 
ingly,  but  by  reason  of  him  who  hath  subjected   the  same  in  creation, 

hope, 

'  Because  the  creature f  itself  also  shall  be  delivered  from 
the  bondage  of  corruption  into  the  glorious  liberty  of  the 
children  of  God.  ' 

'  For  we  know  that  the  whole  creation  groaneth  and 
travaileth  in  pain  together  until  now. 

'  And  not  only  they,  but  ourselves  also,  which  have  the 
firstfruits  of  the  Spirit,  even  we  ourselves  groan  within  our- 
selves, waiting  for  the  adoption,  to  wit,  the  redemption  of  our 
bodv.' 

^  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 

14 


2IO  The  After  Life 


I  Cor.  XV.  I-   7.  'Moreover,  brethren,  I  declare  unto  you  the  gospel  which 
28,  3S"58-     I  preached  unto  you,  which  also  ye  have  received,  and  wherein 
ye  stand  ; 

'  By  which  also  ye  are  saved,  if  ye  keep  in  memory  what  I 
preached  unto  you,  unless  ye  have  believed  in  vain. 

'  For  I  delivered  unto  you  first  of  all  that  which  I  also 
received,  how  that  Christ  died  for  our  sins  according  to  the 
Scriptures  ; 

'  And  that  He  was  buried,  and  that  He  rose  again  the  third 
day  according  to  the  Scriptures  : 

'  And  that  He  was  seen  of  Cephas,  then  of  the  twelve  : 
'  After  that.  He  was  seen  of  above  five  hundred  brethren  at 
once  ;  of  whom  the  greater  part  remain  unto  this  present,  but 
some  are  fallen  asleep. 

'  After  that.  He  was  seen  of  James  ;  then  of  all  the  Apostles. 
'  And  last  of  all  He  was  seen  of  me  also,  as  of  one  born  out 
'-of  due  time. 

'  For  I  am  the  least  of  the  Apostles,  that  am  not  meet  to 
be  called  an  Apostle,  because  I  persecuted  the  Church  of  God. 

'  But  by  the  grace  of  God  I  am  what  I  am  :  and  His  grace 
which  was  bestowed  upon  me  was  not  in  vain  ;  but  I  laboured 
more  abundantly  than  they  all  :  yet  not  I,  but  the  grace  of 
God  which  was  with  me. 

'  Therefore  whether  it  were  I  or  they,  so  we  preach,  and  so 
ye  believed. 

'  Now  if  Christ  be  preached  that  He  rose  from  the  dead, 
how  say  some  among  3'ou  that  there  is  no  resurrection  of  the 
dead  ? 

'  But  if  there  be  no  resurrection  of  the  dead,  then  is  Christ 
not  risen  : 

'  And  if  Christ  be  not  risen,  then  is  our  preaching  vain,  and 
your  faith  is  also  vain. 

'  Yea,  and  we  are  found  false  witnesses  of  God  ;  because  we 
have  testified  of  God  that  He  raised  up  Christ :  whom  He 
raised  not  up,  if  so  be  that  the  dead  rise  not. 

'  For  if  the  dead  rise  not,  then  is  not  Christ  raised  : 

'  And  if  Christ  be  not  raised,  your  faith  is  vain  ;  ye  are  yet 
in  your  sins. 

'  Then  they  also  which  are  fallen  asleep  in  Christ  are 
perished. 

'  If  in  this  life  only  we  have  hope  in  Christ,  we  are  of  all 
men  most  miserable. 

'  But  now  is  Christ  risen  from  the  dead,  and,  become  the 
firstfruits  of  them  that  slept. 

'  For  since  by  man  came  death,  by  man  came  also  the 
resurrection  of  the  dead. 

'  For  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alive. 

'  But  every  man  in  his  own  order  :  Christ  the  firstfruits  ; 
afterward  they  that  are  Christ's  at  His  coming. 

'  Then  cometh  the  end,  when  He  shall  have  delivered  up  the 
kingdom  to  God,  even  the  Father  ;  when  He  shall  have  put 
down  all  rule  and  all  authority  and  power. 

'  For  He  must  reign,  till  He  hath  put  all  enemies  under  His 
feet. 

'  The  last  enemy  tliat  shall  be  destroyed  is  death. 


The  Judgment  on  the  Last  Day         2 1 1 

'  For  He  hath  put  all  things  under  His  feet.  But  when  He 
saith  all  things  are  put  under  Him,  it  is  manifest  that  He  is 
excepted,  which  did  put  all  things  under  Him. 

'  And  when  all  things  shall  be  subdued  unto  Him,  then 
shall  the  Son  also  Himself  be  subject  unto  Him  that  put  all 
things  under  Him,  that  God  may  be  all  in  all. 


*  But  some  man  will  say.  How  are  the  dead  raised  up  ? 
and  with  what  body  do  they  come  ? 

'  Thou  fool,  that  which  thou  sowest  is  not  quickened,  except 
it  die  : 

'  And  that  which  thou  sowest,  thou  sowest  not  that  body 
that  shall  be,  but  bare  grain,  it  may  chance  of  wheat,  or  of 
some  other  grain  : 

'  But  God  giveth  it  a  body  as  it  hath  pleased  Him,  and  to 
every  seed  his  own  body. 

'  All  flesh  is  not  the  same  flesh  :  but  there  is  one  kind  of 
flesh  of  men,  another  flesh  of  beasts,  another  of  fishes,  and 
^.nother  of  birds. 

'  There  are  also  celestial  bodies,  and  bodies  terrestrial  :  but 
the  glory  of  the  celestial  is  one,  and  the  glory  of  the  terrestrial 
is  another. 

'  There  is  one  glory  of  the  sun,  and  another  glory  of  the 
moon,  and  another  glory  of  the  stars  :  for  one  star  differeth 
from  another  star  in  glory. 

'  So  also  is  the  resurrection  of  the  dead.  It  is  sown  in  cor- 
ruption ;  it  is  raised  in  incorruption  : 

'  It  is  sown  in  dishonour  ;  it  is  raised  in  glory  :  it  is  sown 
in  weakness  ;  it  is  raised  in  power  : 

'  It  is  sown  a  natural  body  ;  it  is  raised  a  spiritual  body. 
There  is  a  natural  body,  and  there  is  a  spiritual  body. 

'And  so  it  is  written.  The  first  man  Adam  was  made  a 
living  soul  ;  the  last  Adam  was  made  a  quickening  spirit. 

*  Howbeit  that  was  not  first  which  is  spiritual,  but  that 
which  is  natural  ;  and  afterward  that  which  is  spirtual. 

'  The  first  man  is  of  the  earth,  earthy  :  the  second  man  is 
the  Lord  from  heaven. 

'  As  is  the  earthy,  such  are  they  also  that  are  earthy :  and 
as  is  the  heavenly,  such  are  they  also  that  are  heavenly. 

'  And  as  we  have  borne  the  image  of  the  earthy,  we  shall 
also  bear  the  image  of  the  heavenly. 

'  Now  this  I  say,  brethren,  that  flesh  and  blood  cannot 
inherit  the  kingdom  of  God  ;  neither  doth  corruption  inherit 
incorruption. 

'  Behold,  I  shew  you  a  mystery  ;  We  shall  not  all  sleep, 
but  we  shall  all  be  changed, 

•  '  In  a  moment,  in  the  twinkling  of  an  eye,  at  the  last  trump  : 
for  the  trumpet  shall  sound,  and  the  dead  shall  be  raised  in- 
corruptible, and  we  shall  be  changed. 

'  For  this  corruptible  must  put  on  incorruption,  and  this 
mortal  ■must  put  on  immortality. 

'  So  when  this  corruptible  shall  have  put  on  incorruption, 
and  this  mortal  shall  have  put  on  immortality,  then  shall  be 
brought  to  pass  the  saying  that  is  written,  Death  is  swallowed 
up  in  victorv. 

14—3 


212  The  After  Life 


'  O  death,  where  is  thy  sting  ?  O  grave,  where  is  thy 
victory  ? 

'  The  sting  of  death  is  sin ;  and  the  strength  of  sin  is  the 
law. 

'  But  thanks  he  to  God,  which  giveth  us  the  victory  through 
our  Lord  Jesus  Christ. 

'  Therefore,  my  beloved  brethren,  be  ye  stedfast,  unmove- 
able,  always  abounding  in  the  work  of  the  Lord,  forasmuch 
as  ye  know  that  your  labour  is  not  in  vain  in  the  Lord. 
2  Cor.  iv.  14.    8.   '  Knowing  that  He  which  raised  up  the  Lord   Jesus  shall 

raise  up  us  also  by  Jesus,  and  shall  present  us  with  you.' 
2  Cor.  V.  10.    9.  '  For  we  must  all  appear  before  the  judgment  seat  of  Christ ; 
that  every  one  may  receive  the  things  done  in  his  body,  accord- 
ing to  that  he  hath  done,  whether  it  be  good  or  bad.' 
Phil.   iii.  20,    10.   '  For  our  conversation  is  in  heaven  ;  from  whence  also  we 
21.  look  for  the  Saviour,  the  Lord  Jesus  Christ : 

'  Who  shall  change  our  vile  body,  that  it  may  be  fashioned 
like  unto  His  glorious  body,  according  to  the  working  whereby 
He  is  able  even  to  subdue  all  things  unto  Himself.' 
Col.  iii.  4.  II-   '  When  Christ,  who  is  our  life,  shall  appear,  then  shall  ye 

also  appear  with  Him  in  glory.' 
I    Thess.  iv.    12.   '  But  I  would  not  have  you  to  be  ignorant,  brethren,  con- 
13-18.  cerning  them  which  are  asleep,  that  ye  sorrow  not,  even  as 

others  which  have  no  hope. 

'  For  if  we  believe  that  Jesus  died  and  rose  again,  even  so 
them  also  which  sleep  in  Jesus  will  God  bring  with  Him. 

'  For  this  we  say  unto  you  by  the  word  of  the  Lord,  that 
we  which  are  alive  and  remain  unto  the  coming  of  the  Lord 
*  R.V.  shall  not  prevent*  them  which  are  asleep. 

precede.  '  For  the  Lord  Himself  shall  descend  from  heaven  with  a 
shout,  with  the  voice  of  the  archangel,  and  with  the  trump 
of  God  :  and  the  dead  in  Christ  shall  rise  first : 

'  Then  we  which  are  alive  and  remain  shall  be  caught  up 
together  with  them  in  the  clouds  to  meet  the  Lord  in  the 
air  :  and  so  shall  we  ever  be  with  the  Lord. 

'  Wherefore  comfort  one  another  with  these  words.' 

4:  Hi  :(:  4:  *  =)< 

1  Thess.    v.    13.   '  But  of  the  times  and  the  seasons,  brethren,  ye  have  no 

1-5.  need  that  I  write  unto  you. 

'  For  yourselves  know  perfectly  that  the  day  of  the  Lord 
so  Cometh  as  a  thief  in  the  night. 

'  For  when  they  shall  say.  Peace  and  safety ;  then  sudden 
destruction  cometh  upon  them,  as  travail  upon  a  woman  with 
child  ;  and  they  shall  not  escape. 

'  But  ye,  brethren,  are  not  in  darkness,  that  that  day  should 
overtake  you  as  a  thief. 

'  Ye  are  all  the  children  of  light,  and  the  children  of  the 
day  :  we  are  not  of  the  night,  nor  of  darkness.' 

2  Thess.  i.  7-    14.   '  And  to  you  who  are  troubled  rest  with  us,  when  the  Lord 

10.  Jesus  shall  be  revealed  from  heaven  with  His  mighty  angels, 

'  In  flaming  fire  taking  vengeance  on  them  that  know  not 
+  R.V.  God,  and  that  obey  not  the  gospel  of  our  Lord  Jesus  Christ : 

eternal  '  Who    shall    be    punished    with    everlasting    destructionf 

destruc-     from  the  presence  of  the  Lord,  and   from  the   glory  of   His 
tion.  power  ; 


The  Judgment  on  the  Last  Day         213 

'  When  He  shall  come  to  be  glorified  in  His  saints,  and  to 
be  admired  in  all  them  that  believe  (because  our  testimony 
among  you  was  believed)  in  that  day.' 

15.  '  Now  we  beseech  you,  brethren,  by  the  coming  of  our  Lord    2  Thess.  ii.  i- 
Jesus  Christ,  and  hy  our  gathering  together  unto  Him,  12. 

'  That  ye  be  not  soon  shaken  in  mind,  or  be  troubled,  neither 
by  spirit,  nor  by  word,  nor  by  letter  as  from  us,  as  that  the 
day  of  Christ  is  at  hand. 

'  Let  no  man  deceive  you  by  any  means  :  for  that  day  shall 
not  come,  except  there  come  a  falling  away  first,  and  that 
man  of  sin  be  revealed,  the  son  of  perdition  ; 

'  Who  opposeth  and  exalteth  himself  above  all  that  is  called 
God,  or  that  is  worshipped  ;  so  that  he  as  God  sitteth  in  the 
temple  of  God,  shewing  himself  that  he  is  God. 

'  Remember  ye  not,  that,  when  I  was  yet  with,  you,  I  told 
you  these  things  ? 

'  And  now  ye  know  what  withholdeth  that  he  might  be 
revealed  in  his  time. 

'  For  the  mystery  of  iniquity  doth  already  work  :  only  he 
who  now  letteth  will  let,  until  he  be  taken  out  of  the  way. 

'  And  then  shall  that  Wicked  be  revealed,  whom  the  Lord 
shall  consume  with  the  spirit  of  His  mouth,  and  shall  destroy 
with  the  brightness  of  His  coming  : 

'  Even  him,  whose  coming  is  after  the  working  of  Satan  with 
all  power  and  signs  and  lying  wonders, 

'  And  with  all  deceivableness  of  unrighteousness  in  them 
that  perish  ;  because  they  received  not  the  love  of  the  truth, 
that  they  might  be  saved. 

'  And  for  this  cause  God  shall  send  them  strong  delusion, 
that  they  should  believe  a  lie  : 

'  That  they  all  might  be  damned*  who  believed  not  the    *  R.V. 
truth,  but  had  pleasure  in  unrighteousness.'  judged. 

16.  'For  the  which  cause  I  also  suffer  these  things  :  neverthe-   2  Tim.  i.  12. 
less  I  am  not  ashamed  :  for  I  know  whom  I  have  believed, 

and  am  persuaded  that  he  is  able  to  keep  that  which  I  have 
committed  unto  him  against  that  day.' 

17.  '  I  charge  thee  therefore  before  God,  and  the  Lord  Jesus   2  Tim.  iv.  i 
Christ,  who  shall  judge  the  quick  and  the  dead  at  His  appearing       8. 

and  His  kingdom  ; 

****** 

'  Henceforth  there  is  laid  up  for  me  a  crown  of  righteousness, 
which  the  Lord,  the  righteous  Judge,  shall  give  me  at  that 
day  :  and  not  to  me  only,  but  unto  all  them  also  that  love 
His  appearing.' 

/"Heb.  ix.  27, 
28. 
t  R.V.  after 
this 

Cometh 
judg- 
^        ment. 

19.  '  Be  patient  therefore,  brethren,  unto  the  coming  of  the    Jas.  v.  7-9. 
Lord.     Behold,    the    husbandman    waiteth    for   the    precious 
fruit  of  the  earth,  and  hath  long  patience  for  it,  until  he  receive 
the  early  and  latter  rain. 


18.   *  And  as  it  is  appointed  unto  men  once  to  die,  but  after  this 
the  judgment  :f 

'  So  Christ  was  once  offered  to  bear  the  sins  of  many  ;  and 
unto  them  that  look  for  Him  shall  He  appear  the  second 
time  without  sin  unto  salvation.' 


2  14  ^'^^  After  Life 

'  Be  ye  also  patient  ;  stablish  your  hearts  :  for  the  coming  of 
the  Lord  draweth  nigh. 

'  Grudge  not  one  against  another,  brethren,  lest  ye  be  con- 
demned :  behold,  the  Judge  standeth  before  the  door.' 
I  Pet.  i.  3-6,    20.   '  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 

13.  which  according  to  His  abundant  mercy  hath  begotten  us 
again  unto  a  lively  hope  by  the  resurrection  of  Jesus  Christ 
from  the  dead, 

'  To  an  inheritance  incorruptible,  and  undefiled,  and  that 
fadeth  not  away,  reserved  in  heaven  for  you, 

'  Who  are  kept  by  the  power  of  God  through  faith  unto 
salvation  ready  to  be  revealed  in  the  last  time. 

'  Wherein  ye  greatly  rejoice,  though  now  for  a  season,  if 
need  be,  ye  are  in  heaviness  through  manifold  temptations  :' 

'  Wherefore  gird  up  the  loins  of  your  mind,  be  sober,  and 
hope  to  the  end  for  the  grace  that  is  to  be  brought  unto  you 
at  the  revelation  of  Jesus  Christ  ;' 
I  Pet.  iv.  5-   21.  '  Who  shall  give  account  to  Him  that  is  ready  to  judge  the 
^    7.  quick  and  the  dead. 

'  For  for  this  cause  was  the  gospel  preached  also  to  them 
that  are  dead,  that  they  might  be  judged  according  to  men  in 
the  flesh,  but  hve  according  to  God  in  the  spirit. 

'  But  the  end  of  all  things  is  at  hand  :  be  ye  therefore  sober, 
and  watch  unto  prayer.' 

1  Pet.  v.  1-4.    22.   '  The  elders  which  are  among  you  I  exhort,  who  am  also 

an  elder,  and  a  witness  of  the  sufferings  of  Christ,  and  also  a 
partaker  of  the  glory  that  shall  be  revealed  : 

'  Feed  the  flock  of  God  which  is  among  you,  taking  the  over- 
sight thereof,  not  by  constraint,  but  willingly  ;  not  for  filthy 
lucre,  but  of  a  ready  mind  ; 

'  Neither  as  being  lords  over  God's  heritage,  but  being  en- 
samples  to  the  flock. 

'  And  when  the  chief  Shepherd  shall  appear,  ye  shall  receive 
a  crown  of  glory  that  fadeth  not  away, 

2  Pet.  ii.  9.      23.   '  The  Lord  knoweth  how  to  deliver  the  godly  out  of  tempta- 

tions, and  to  reserve  the  unjust  unto  the  day  of  judgment  to 
be  punished  : 
2  Pet.  iii.  7-    24.   '  But  the  heavens  and  the  earth,  which  are  now,  by  the 

14.  same  word  are  kept  in  store,  reserved  unto  fire  against  the 
day  of  judgment  and  perdition  of  ungodly  men. 

'  But,  beloved,  be  not  ignorant  of  this  one  thing,  that  one 
day  is  with  the  Lord  as  a  thousand  years,  and  a  thousand 
years  as  one  day. 

'  The  Lord  is  not  slack  concerning  His  promise,  as  some 
men  count  slackness ;  but  is  long-suffering  to  us-ward,  not 
wiUing  that  any  should  perish,  but  that  all  should  come  to 
repentance. 

'  But  the  day  of  the  Lord  will  come  as  a  thief  in  the  night  ; 
in  the  Avhich  the  heavens  shall  pass  away  with  a  great  noise, 
and  the  elements  shall  melt  with  fervent  heat,  the  earth  also 
and  the  works  that  are  therein  shall  be  burned  up. 

'  Seeing  then  that  all  these  things  shall  be  dissolved,  what 
manner  of  persons  ought  ye  to  be  in  all  holy  conversation  and 
Godliness, 


The  Judgment  on  the  Last  Day         215 


'  Looking  for  and  hasting  unto  the  coming  of  the  day  of 
God,  wherein  the  heavens  being  on  fire  shall  be  dissolved,  and 
the  elements  shall  melt  with  fervent  heat  ? 

'  Nevertheless  we,  according  to  His  promise,  look  for  new 
heavens  and  a  new  earth,  wherein  dwelleth  righteousness. 

'  Wherefore,  beloved,  seeing  that  ye  look  for  such  things,  be 
diligent  that  ye  may  be  found  of  him  in  peace,  without  spot, 
and  blameless.' 

25.  '  And  now,  little  children,  abide  in  Him  ;  that,  when  He    i  John  ii.  28. 
shall  appear,  we  may  have  confidence,  and  not  be  ashamed 

before  Him  at  His  coming.' 

26.  '  Beloved,  now  are  we  the  sons  of  God,  and  it  doth  not    i  John  iii.  2, 
yet  appear  what  we  shall  be  :   but  we  know  that,  when  He 

shall  appear,  we  shall  be  like  Him ;  for  we  shall  see  Him  as 
He  is.' 

27.  '  Herein  is  our  love  m.ade  perfect,  that  we  may  have  bold-    i  Johniv.  17. 
ness  in  the  day  of  judgment  :  because  as  He  is,  so  are  we  in 

this  world.' 

28.  '  And  Enoch  also,  the    seventh   from    Adam,   prophesied    Jude  14,  15. 
of  these,  saying,  Behold,  the  Lord  cometh  with  ten  thousands 

of  His  saints, 

'  To  execute  judgment  upon  all,  and  to  convince  all  that 
are  ungodly  among  them  of  all  their  ungodly  deeds  which 
they  have  ungodly  committed,  and  of  all  their  hard  speeches 
which  ungodly  sinners  have  spoken  against  Him.' 

I  have  included  the  following  passages  from  the 
Revelation  of  St.  John,  although  it  is  admitted  that 
the  book  is  figurative  and  symbolical,  and  no  key  has 
yet  been  found  to  enable  us  to  interpret  it  in  a  satis- 
factory way. 

1.  '  Blessed  is  he  that  readeth,  and  they  that  hear  the  words    Rev.  i.  3. 
of  this  prophecy,   and  keep  those  things  which  are  written 
therein  :  for  the  time  is  at  hand.' 

2.  '  Because  thou  hast  kept  the  word  of  my  patience,  I  also    Rev.  iii.    10, 
will  keep  thee  from  the  hour  of  temptation,  which  shall  come        11. 
upon  all  the  world,  to  try  them  that  dwell  upon  the  earth. 

'  Behold,  I  come  quickly  :  hold  that  fast  which  thou  hast, 
that  no  man  take  thy  crown.' 

3.  '  And  I  beheld  when  He  had  opened  the  sixth  seal,  and,  lo,    Rev.  vi.    12- 
there  was  a  great  earthquake  ;  and  the  sun  became  black  as        17. 
sackcloth  of  hair,  and  the  moon  became  as  blood  ; 

'  And  the  stars  of  heaven  fell  unto  the  earth,  even  as  a  fig- 
tree  casteth  her  untimely  figs,  when  she  is  shaken  of  a  mighty 
wind. 

'  And  the  heaven  departed  as  a  scroll  when  it  is  rolled  to- 
gether ;  and  every  mountain  and  island  were  moved  out  of 
their  places. 

'  And  the  kings  of  the  earth,  and  the  great  men,  and  the 
rich  men,  and  the  chief  captains,  and  the  mighty  men,  and 
every  bondman,  and  every  free  man,  hid  themselves  in  the 
dens  and  in  the  rocks  of  the  mountains  ; 


2i6  The  After  Life 


And  said  to  the  mountains  and  rocks,  Fall  on  us,  and  hide 
us  from  the  face  of  Him  that  sitteth  on  the  throne,  and  from 
the  wrath  of  the  Lamb  : 

'  For  the  great  day  of  His  wrath  is  come  ;  and  who  shall 
be  able  to  stand  ?' 
Rev.  xi.   1 8,    4.  '  And  the  nations  were  angry,  and  Thy  wrath  is  come,  and 
19.  the  time  of  the  dead,  that  they  should  be  judged,  and  that 

thou  shouldest  give  reward  unto  Thy  servants  the  prophets, 
and  to  the  saints,  and  them  that  fear  Thy  name,  small  and 
great  ;  .and  shouldest  destroy  them  which  destroy  the  earth. 

'  And  the  temple  of  God  was  opened  in  heaven,  and  there 
was  seen  in  His  temple  the  ark  of  His  testament :  and  there 
were  lightnings,  and  voices,  and  thunderings,  and  an  earth- 
quake, and  great  hail.' 
Rev.  xiv.  8-  5.  '  And  there  followed  another  angel,  saying,  Babylon  is 
II,  14-20.  fallen,  is  fallen,  that  great  city,  because  she  made  all  nations 
drink  of  the  wine  of  the  wrath  of  her  fornication. 

'  And  the  third  angel  followed  them,  saying  with  a  loud 
voice,  If  any  man  worship  the  beast  and  his  image,  and  re- 
ceive his  mark  in  his  forehead,  or  in  his  hand, 

'  The  same  shall  drink  of  the  wine  of  the  wrath  of  God, 
which  is  poured  out  without  mixture  into  the  cup  of  His 
indignation;  and  he  shall  be  tormented  with  fire  and  brim- 
stone in  the  presence  of  the  holy  angels,  and  in  the  presence  of 
the  Lamb  : 

'  And  the  smoke  of  their  torment  ascendeth  up  for  ever 
and  ever  :  and  they  have  no  rest  day  nor  night,  who  worship 
the  beast  and  his  image,  and  whosoever  receiveth  the  mark 
of  his  name. 

'  And  I  looked,  and  behold  a  white  cloud,  and  upon  the 
cloud  one  sat  like  unto  the  Son  of  man,  having  on  His  head  a 
"     golden  crown,  and  in  His  hand  a  sharp  sickle. 

*  And  another  angel  came  out  of  the  temple,  crying  with 
a  loud  voice  to  Him  that  sat  on  the  cloud,  Thrust  in  Thy  sickle, 
and  reap  :  for  the  time  is  come  for  Thee  to  reap  ;  for  the  harvest 
of  the  earth  is  ripe. 

'  And  He  that  sat  on  the  cloud  thrust  in  His  sickle  on  the 
earth  ;  and  the  earth  was  reaped. 

*  And  another  angel  came  out  of  the  temple  which  is  in 
heaven,  he  also  having  a  sharp  sickle. 

'  And  another  angel  came  out  from  the  altar,  which  had 
power  over  fire  ;  and  cried  with  a  loud  cry  to  him  that  had  the 
sharp  sickle,  saying.  Thrust  in  thy  sharp  sickle,  and  gather 
the  clusters  of  the  vine  of  the  earth  ;  for  her  grapes  are  fully 
ripe. 

'  And  the  angel  thrust  in  his  sickle  into  the  earth,  and 
gathered  the  vine  of  the  earth,  and  cast  it  into  the  great  wine 
press  of  the  wrath  of  God. 

'  And   the   winepress   was   trodden   without   the    city,    and 

blood  came  out  of  the  winepress,  even  unto  the  horse  bridles, 

by  the  space  of  a  thousand  and  six  hundred  furlongs.' 

Rev.  xvi.   I-    6.   '  And  I  heard  a  great  voice  out  of  the  temple  saying  to  the 

21.  seven  angels.   Go  your  ways,   and  pour  out  the  vials  of  the 

wrath  of  God  upon  the  earih. 


The  Judgment  on  the  Last  Day         217 

'  And  the  first  went,  and  poured  out  his  vial  upon  tlie 
earth  ;  and  there  fell  a  noisome  and  grievous  sore  upon  the 
men  which  had  the  mark  of  the  beast,  and  upon  them  which 
worshipped  his  image. 

'  And  the  second  angel  poured  out  his  vial  upon  the  sea  ; 
and  it  became  as  the  blood  of  a  dead  man  :  and  every  living 
soul  died  in  the  sea. 

'  And  the  third  angel  poured  out  his  vial  upon  the  rivers  and 
fountains  of  waters,  and  they  became  blood. 

'  And  I  heard  the  angel  of  the  waters  say.  Thou  art  righteous, 
O  Lord,  which  art,  and  wast,  and  shalt  be,  because  Thou  hast 
judged  thus. 

'  For  they  have  shed  the  blood  of  saints  and  prophets,  and 
Thou  hast  given  them  blood  to  drink  ;  for  they  are  worthj^ 

'  And  I  heard  another  out  of  the  altar  say.  Even  so.  Lord 
God  Almighty,  true  and  righteous  are  Thy  judgments. 

'  And  the  fourth  angel  poured  out  his  vial  upon  the  sun  ; 
and  power  was  given  unto  him  to  scorch  men  with  fire. 

'  And  men  were  scorched  with  great  heat,  and  blasphemed 
the  name  of  God,  which  hath  power  over  these  plagues  :  and 
they  repented  not  to  give  Him  glory. 

'  And  the  fifth  angel  poured  out  his  vial  upon  the  seat  of 
the  beast  ;  and  his  kingdom  was  full  of  darkness  ;  and  they 
gnawed  their  tongues  for  pain, 

'  And  blasphemed  the  God  of  heaven  because  of  their  pains 
and  their  sores,  and  repented  not  of  their  deeds. 

'  And  the  sixth  angel  poured  out  his  vial  upon  the  great 
river  Euphrates  ;  and  the  water  thereof  was  dried  up,  that 
the  way  of  the  kings  of  the  east  might  be  prepared. 

'  And  I  saw  three  unclean  spirits  like  frogs  come  out  of  the 
mouth  of  the  dragon,  and  out  of  the  mouth  of  the  beast,  and 
out  of  the  mouth  of  the  false  prophet. 

'  For  they  are  the  spirits  of  devils,  working  miracles,  which 
go  forth  unto  the  kings  of  the  earth  and  of  the  whole  world, 
to  gather  them  to  the  battle  of  that  great  day  of  God  Almighty. 

'  Behold,  I  come  as  a  thief.  Blessed  is  he  that  watcheth, 
and  keepeth  his  garments,  lest  he  walk  naked,  and  they  see 
his  shame. 

'  And  he  gathered  them  together  into  a  place  called  in  the 
Hebrew  tongue  Armageddon. 

'  And  the  seventh  angel  poured  out  his  vial  into  the  air  ; 
and  there  came  a  great  voice  out  of  the  temple  of  heaven, 
from  the  throne,  saying.  It  is  done. 

'  And  there  were  voices,  and  thunders,  and  lightnings  ;  and 
there  was  a  great  earthquake,  such  as  was  not  since  men  were 
upon  the  earth,  so  mighty  an  earthquake,  and  so  great. 
'  '  And  the  great  city  was  divided  into  three  parts,  and  the 
cities  of  the  nations  fell :  and  great  Babylon  came  in  remem- 
brance before  God,  to  give  unto  her  the  cup  of  the  wine  of  the 
fierceness  of  His  wrath. 

'  And  every  island  fled  away,  and  the  mountains  were  not 
found. 

'  And  there  fell  upon  men  a  great  hail  out  of  heaven,  every 
stone  about  the  weight  of  a  talent  :  and  men  blasphemed  God 
because  of  the  plague  of  the  hail ;  for  the  plague  thereof  was 
exceeding  great.' 


2i8  The  After  Life 

Rev.  XV ii.  i-  7.  '  And  there  came  one  of  the  seven  angels  which  had  the 
18.  seven  vials,  and  talked  with  me,  saying  unto  me,  Come  hither  ; 

I  will  shew  unto  thee  the  judgment  of  the  great  whore  that 
sitteth  upon  many  waters  : 

'  With  whom  the  kings  of  the  earth  have  committed  fornica- 
tion, and  the  inhabitants  of  the  earth  have  been  made  drunk 
with  the  wine  of  her  fornication. 

'  So  he  carried  m.e  away  in  the  spirit  into  the  wilderness  : 
and  I  saw  a  woman  sit  upon  a  scarlet  coloured  beast,  full  of 
names  of  blasphemy,  having  seven  heads  and  ten  horns. 

'  And  the  woman  was  arrayed  in  purple  and  scarlet  colour, 
and  decked  with  gold  and  precious  stones  and  pearls,  having 
a  golden  cup  in  her  hand  full  of  abominations  and  filthiness 
of  her  fornication  : 

'  And  upon  her  forehead  was  a  name  written,  MYSTERY, 
BABYLON  THE  GREAT,  THE  MOTHER  OF  HAREOTS 
AND  ABOMINATIONS  OF  THE  EARTH. 

'  And  I  saw  the  woman  drunken  with  the  blood  of  the 
saints,  and  with  the  blood  of  the  martyrs  of  Jesus  :  and  when 
I  saw  her,  I  wondered  with  great  admiration. 

'  And  the  angel  said  unto  me.  Wherefore  didst  thou  marvel  ? 
I  will  tell  thee  the  mj^stery  of  the  woman,  and  of  the  beast 
that  carrieth  her,  which  hath  the  seven  heads  and  ten  horns. 

'  The  beast  that  thou  sawest  was,  and  is  not  ;  and  shall 
ascend  out  of  the  bottomless  pit,  and  go  into  perdition  :  and 
they  that  dwell  on  the  earth  shall  wonder,  whose  names  were 
not  written  in  the  book  of  life  from  the  foundation  of  the 
world,  when  they  behold  the  beast  that  was,  and  is  not,  and 
yet  is. 

'  And  here  is  the  mind  which  hath  wisdom.  The  seven 
heads  are  seven  mountains,  on  which  the  woman  sitteth. 

'  And  there  are  seven  kings  :  five  are  fallen,  and  one  is,  and 
the  other  is  not  yet  come  ;  and  when  he  cometh,  he  must  con- 
tinue a  short  space. 

'  And  the  beast  that  was,  and  is  not,  even  he  is  the  eighth, 
and  is  of  the  seven,  and  goeth  into  perdition. 

'  And  the  ten  horns  which  thou  sawest  are  ten  kings,  which 
have  received  no  kingdom  as  yet  ;  but  receive  power  as  kings 
one  hour  with  the  beast. 

'  These  have  one  mind,  and  shall  give  their  power  and 
strength  unto  the  beast. 

'  These  shall  make  war  with  the  I.amb,  and  the  Lamb  shall 
overcome  them  :  for  He  is  Lord  of  lords,  and  King  of  kings  : 
and  they  that  are  with  him  are  called,  and  chosen,  and  faith- 
ful. 

'  And  he  saith  unto  me.  The  waters  which  thou  sawest, 
where  the  whore  sitteth,  are  peoples,  and  multitudes,  and 
nations,  and  tongues. 

'  And  the  ten  horns  which  thou  sawest  upon  the  beast, 
these  shall  hate  the  whore,  and  shall  make  her  desolate  and 
naked,  and  shall  eat  her  flesh,  and  burn  her  with  fire. 

'  For  God  hath  put  in  their  hearts  to  fulfil  His  will,  and  to 
agree,  and  give  their  kingdom  unto  the  beast,  until  the  words 
of  God  shall  be  fulfilled. 

'  And  the  woman  which  thou  sawest  is  that  great  city, 
which  reigneth  over  the  kings  of  the  earth.' 


The  Judgment  on  the  Last  Day         219 


8.  '  And  after  these  things  I  saw  another  angel  come  down    Rev.  xviii.  i- 
from  heaven,  having  great  power  ;  and  the  earth  was  hghtened       24.        ^ 
with  his  glory. 

'  And  he  cried  mightily  with  a  strong  voice,  saying,  Babylon 
the  great  is  fallen,  is  fallen,  and  is  become  the  habitation  of 
devils,  and  the  hold  of  every  foul  spirit,  and  a  cage  of  every 
unclean  and  hateful  bird. 

'  For  all  nations  have  drunk  of  the  wine  of  the  wrath  of  her 
fornication,  and  the  kings  of  the  earth  have  committed  forni- 
cation with  her,  and  the  merchants  of  the  earth  are  waxed 
rich  through  the  abundance  of  her  delicacies. 

'  And  I  heard  another  voice  from  heaven,  saying,  Come  out 
of  her,  my  people,  that  ye  be  not  partakers  of  her  sins,  and 
that  ye  receive  not  of  her  plagues. 

'  For  her  sins  have  reached  unto  heaven,  and  God  hath 
remembered  her  iniquities. 

'  Reward  her  even  as  she  rcAvarded  you,  and  double  unto 
her  double  according  to  her  works  :  in  the  cup  which  she 
hath  filled  fill  to  her  double. 

'  How  much  she.  hath  glorified  herself,  and  lived  deliciously, 
so  much  torment  and  sorrow  give  her  :  for  she  saith  in  her 
heart,  I  sit  a  queen,  and  am  no  widow,  and  shall  see  no  sorrow. 

'  Therefore  shall  her  plagues  come  in  one  day,  death,  and 
mourning,  and  famine  ;  and  she  shall  be  utterly  burned  with 
fire  :  for  strong  is  the  Lord  God  who  judgeth  her. 

'  And  the  kings  of  the  earth,  who  have  committed  fornica- 
tion and  lived  deliciously  with  her,  shall  bewail  her,  and 
lament  for  her,  when  they  shall  see  the  smoke  of  her  burning, 

'  Standing  afar  off  for  the  fear  of  her  torment,  saying,  Alas, 
alas  that  great  city  Babylon,  that  mighty  city  !  for  in  one 
hour  is  thy  judgment  come. 

'  And  the  merchants  of  the  earth  shall  weep  and  mourn 
over  her  ;  for  no  man  buyeth  their  merchandise  any  more  : 

'  The  merchandise  of  gold,  and  silver,  and  precious  stones, 
and  of  pearls,  and  fine  linen,  and  purple,  and  silk,  and  scarlet, 
and  all  thyine  wood,  and  all  manner  vessels  of  ivory,  and  all 
manner  vessels  of  most  precious  wood,  and  of  brass,  and  iron, 
and  marble, 

'  And  cinnamon,  and  odours,  and  ointments,  and  frankin- 
cense, and  wine,  and  oil,  and  fine  flour,  and  wheat,  and  beasts, 
and  sheep,  and  horses,  and  chariots,  and  slaves,  and  souls  of 
men. 

'  And  the  fruits  that  thy  soul  lusted  after  are  departed  from 
thee,  and  all  things  which  were  dainty  and  goodly  are  departed 
from  thee,  and  thou  shalt  find  them  no  more  at  all. 

'  The  merchants  of  these  things,  which  were  made  rich  by 
her,  shall  stand  afar  off  for  the  fear  of  her  torment,  weeping 
and  wailing, 

'  And  saying,  Alas,  alas  that  great  city,  that  was  clothed  in 
fine  linen,  and  purple,  and  scarlet,  and  decked  with  gold,  and 
precious  stones,  and  pearls  ! 

'  For  in  one  hour  so  great  riches  is  come  to  nought.  And 
every  shipmaster,  and  all  the  company  in  ships,  and  sailors, 
and  as  many  as  trade  by  sea,  stood  afar  off, 

'  And  cried  when  they  saw  the  smoke  of  her  burning,  saying, 
What  city  is  like  unto  this  great  city  ! 


2  20  The  After  Life 


'  And  they  cast  dust  on  their  heads,  and  cried,  weeping  and 
waiUng,  saying,  Alas,  alas  that  great  city,  wherein  were  made 
rich  all  that  had  ships  in  the  sea  by  reason  of  her  costliness  ! 
for  in  one  hour  is  she  made  desolate. 

'  Rejoice  over  her,  thou  heaven,  and  ye  holy  Apostles  and 
prophets  ;  for  God  hath  avenged  you  on  her. 

'  And  a  mighty  angel  took  up  a  stone  like  a  great  mill- 
stone, and  cast  it  into  the  sea,  saying.  Thus  with  violence 
shall  that  great  city  Babylon  be  thrown  down,  and  shall  be 
found  no  more  at  all. 

'  And  the  voice  of  harpers,  and  musicians,  and  of  pipers, 
and  trumpeters,  shall  be  heard  no  more  at  all  in  thee  ;  and  no 
craftsman,  of  whatsoever  craft  he  be,  shall  be  found  any  more 
in  thee  ;  and  the  sound  of  a  millstone  shall  be  heard  no  more 
at  all  in  thee  ; 

'  And  the  light  of  a  candle  shall  shine  no  more  at  all  in 
thee  ;  and  the  voice  of  the  bridegroom  and  of  the  bride  shall 
be  heard  no  more  at  all  in  thee  :  for  thy  merchants  were  the 
great  men  of  the  earth  ;  for  by  thy  sorceries  were  all  nations 
deceived. 

*  And  in  her  was  found  the  blood  of  prophets,  and  of  saints, 

and  of  all  that  were  slain  upon  the  earth.' 

Rev.  xix.  17-    9.   '  And  I  saw  an  angel  standing  in  the  sun  ;  and  he  cried 

21.  with  a  loud  voice,  saying  to  all  the  fowls  that  fly  in  the  midst 

of    heaven,   Come  and    gather    yourselves  together  unto  the 

supper  of  the  great  God  ; 

'  That  ye  may  eat  the  flesh  of  kings,  and  the  flesh  of  cap- 
tains, and  the  flesh  of  mighty  men,  and  the  flesh  of  horses, 
and  of  them  that  sit  on  them,  and  the  flesh  of  all  men,  both 
free  and  bond,  both  small  and  great. 

'  And  I  saw  the  beast,  and  the  kings  of  the  earth,  and 
their  armies,  gathered  together  to  make  war  against  him  that 
sat  on  the  horse,  and  against  his  army. 

'  And  the  beast  was  taken,  and  with  him  the  false  prophet 
that  wrought  miracles  before  him,  with  which  he  deceived 
them  that  had  received  the  mark  of  the  beast,  and  them 
that  worshipped  his  image.  These  both  were  cast  alive  into 
a  lake  of  fire  burning  with  brimstone. 

'  And  the  remnant  were  slain  with  the  sword  of  him  that 
sat  upon  the  horse,  which  sword  proceeded  out  of  his  mouth  : 
and  all  the  fowls  were  filled  with  their  flesh.' 
Rev.   XX.    I-    10.  '  And  I  saw  an  angel  come  down  from  heaven,  having  the 
15,  key  of  the  bottomless  pit  and  a  great  chain  in  his  hand. 

'  And  he  laid  hold  on  the  dragon,  that  old  serpent,  which 
is  the  Devil,  and  Satan,  and  bound  him  a  thousand  years, 

'  And  cast  him  into  the  bottomless  pit,  and  shut  him  up, 
and  set  a  seal  upon  him,  that  he  should  deceive  the  nations 
no  more,  till  the  thousand  years  should  be  fulfilled  :  and 
after  that  he  must  be  loosed  a  little  season. 

'  And  I  saw  thrones,  and  they  sat  upon  them,  and  judgment 
was  given  unto  them  :  and  /  saw  the  souls  of  them  that  were 
beheaded  for  the  witness  of  Jesus,  and  for  the  word  of  God, 
and  which  had  not  worshipped  the  beast,  neither  his  image, 
neither  had  received  his  mark  upon  their  foreheads,  or  in 
their  hands  ;  and  they  lived  and  reigned  with  Christ  a  thousand 
vears. 


The  Judgment  on  the  Last  Day         221 

'  But  the  rest  of  the  dead  hved  not  again  until  the  thousand 
years  were  finished.     This  is  the  first  resurrection. 

'  Blessed  and  holy  is  he  that  hath  part  in  the  first  resurrec- 
tion :  on  such  the  second  death  hath  no  power,  but  they  shall 
be  priests  of  God  and  of  Christ,  and  shall  reign  with  Him  a 
thousand  years. 

'  And  when  the  thousand  years  are  expired,  Satan  shall 
be  loosed  out  of  his  prison. 

'  And  shall  go  out  to  deceive  the  nations  which  are  in  the 
four  quarters  of  the  earth,  Gog  and  Magog,  to  gather  them 
together  to  battle  :  the  number  of  whom  is  as  the  sand  of  the 
sea. 

'  And  they  went  up  on  the  breadth  of  the  earth,  and  com- 
passed the  camp  of  the  saints  about,  and  the  beloved  city  : 
and  fire  came  down  from  God  out  of  heaven,  and  devoured 
them. 

'  And  the  devil  that  deceived  them  was  cast  into  the  lake  of 
fire  and  brimstone,  where  the  beast  and  the  false  prophet  are, 
and  shall  be  tormented  day  and  night  for  ever  and  ever. 

'  And  I  saw  a  great  white  throne,  and  Him  that  sat  on  it, 
from  whose  face  the  earth  and  the  heaven  fled  away  ;  and 
there  was  found  no  place  for  them. 

'  And  I  saw  the  dead,  small  and  great,  stand  before  God  ;  and 
the  books  were  opened  ;  and  another  book  was  opened,  which  is 
the  book  of  life  :  and  the  dead  were  judged  out  of  those  things 
which  were  written  in  the  books,  according  to  their  works. 

'  And  the  sea  gave   up  the   dead  which  were  in  it  ;   and 
death  and  hell*  delivered  up  the  dead  which  were  in  them  :  and    *  R.V. 
they  were  judged  every  man  according  to  their  works.  Hades. 

'  And  death  and  hellf  were  cast  into  the  lake  of  fire.     This   t  R.V. 
is  the  second  death.  Hades. 

'  And  whosoever  was  not  found  written  in  the  book  of  life 
was  cast  into  the  lake  of  fire.' 

11.  *  But   the   fearful,  and   unbelieving,  and  the  abominable,    Rev.  xxi.  8. 
and     murderers,     and     whoremongers,     and     sorcerers,     and 
idolaters,    and    all    liars,   shall   have    their   part  in  the   lake 
which  burneth  with  fire  and  brimstone  :  which  is  the  second 
death.' 

"  It  is  solemnly  and  distinctly  asserted  that  all  who   Rev.  H.  H. 
have  ever  lived  shall  be  awakened  from  the  sleep  of      1844^*^^'^° 
death,  and  shall  come  forth  from  their  graves,  and 
undergo   a  scrutiny.     The  judgment  will  take  place 
according    to    fixed    principles,    universally    applied  : 
there  will  be,  we  are  assured,  '  no  respect  of  persons.'   Rom.  ii.  n. 
The  statements  of  Scripture  are  explicit :  '  We  must  2  Cor.  v.  10. 
all  appear  before  the  judgment  seat  of  Christ  ;  that 
every  one  may  receive  the  things  done  in  his  body, 
according  to  that  he  hath  done,  whether  it  be  good  or 
bad.' 


222 


The  After  Life 


Matt,      XXV 
34- 

Matt.      XXV 
41,  46. 


"  And  the  Judge  Himself  represents  Himself  as  say- 
ing to  one  class,  '  Come,  ye  blessed  of  My  Father, 
inherit  the  kingdom  prepared  for  you  from  the  founda- 
tion of  the  world  ';  and  to  another  class,  '  Depart  from 
Me,  ye  cursed,  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels,'  and  he  asserts,  that  as  a  conse- 
quence, the  one  class  will  rise  to  highest  bliss,  the  other 
sink  into  awful  woe — '  These  shall  go  away  into  ever- 
2  Thess.  i.  9.  lasting  punishment '; — they  '  shall  be  punished  with 
everlasting  destruction  from  the  presence  of  the  Lord, 
and  from  the  glory  of  His  power.'  "^ 

"  Although  in  one  noted  description  of  the  '  torment ' 
in  Hades  of  the  spirit  of  the  selfish  sensualist,  Christ 
seems,  according  to  St.  Luke,  to  indicate  suffering  as 
awaiting  the  separate  souls  of  wicked  men  who  have 
had  '  Moses  and  the  prophets,'  He  and  His  Apostles 
more  usually  point  to  '  a  day  of  judgment '  in  the  future 
as  the  '  appointed  '  time  of  the  execution  of  these 
awful  threatenings. 


Rev.  Edward 
White,    in 

1846. 


Luke  xvi.  29. 


Matt.  X.  15. 


"  '  It  shall  be  more  tolerable  for  Sodom  and  Gomorrha  in 
the  day  of  judgment  than  for  that  city.' 


"  And  by  Christ  Himself  it  is  distinctly  said  that  men 
Rom.viii.  II.  who  are  thus  judged  will  appear  before  God  in  their 
bodies,  to  undergo  the  infliction. 

John   V.    28,  "  '  All  that  are  in  the  graves  shall  hear  His  voice, 

29.  "  '  And  shall  come  forth  ;  they  that  have  done  good,  unto 

*R.V.  judge-  '^■he  resurrection  of  life  ;  and  they  that  have  done  evil,  unto 

ment.  the  resvirrection  of  damnation.'''^ 


Acts 
15- 


"St.  Paul  speaks  of  himself  as  having  hope  toward 
V.  God  '  that  there  shall  be  a  resurrection  of  the  dead, 
both  of  the  just  and  unjust.' 

"St.  John  also, in  the  vision  in  the  Apocalypse,  appears 
to  confirm  this  tremendous  expectation,  when  he  says  : 

Rev.  XX.  12,        'I  saw  the  dead,  (the  dead  who  lived  again  at  the  end  of  the 
15.  millennium),   small  and   great,   (high    and    low),  stand  before 

^  "Lectures  on  Future  Punishment,"  by  Rev.  H.  H.  Dobney, 
1844,  pp.  26,  27.      (T.  Ward  and  Co.) 


The  Judgment  on  the  Last  Day         223 


God  ;  .  .  .  and  the  dead  were  judged  out  of  those  things  which 
were  written  in  the  books,  according  to  their  works.  .  .  . 

'  And  whosoever  was  not  found  written  in  the  book  of  hfe 
was  cast  into  the  lake  of  fire.'  "^ 


"  Then,  when  the  Great  Assize  takes  place,  shall  be   Rev.  S. 
the  resurrection  of  the  unjust,  as  also  of  the  just.    Then      in^^o4.*  ' 
the  judgment,  the  sentence,  the  going  into  the  eternal 
fire,   and  the  destruction  of  both  soul  and  body  in 
Gehenna,  like  chaff,  or  tares,  or  withered  branches  : 
'  this  is  the  second  death.'  "^  Rev.  xx.  14. 

"Our  Lord  makes  a  distinction  as  to  the  Kingdom.  Rev. j. Bush, 
Up  to  the  end  of  this  world,  it  is  '  His  own  Kingdom  '  ;  ^^  ^^^^' 
after  that  crisis,  it  is  '  the  Kingdom  of  the  Father.'  So 
long  as  probation  lasts,  and  until  the  day  of  reckoning 
and  retribution,  it  is  His  Kingdom  and  He  governs  ; 
and  the  last  act  of  His  government  will  be  the  judging 
of  all  those  whom  He  had  redeemed  and  governed. 
After  that,  the  Son  of  God  retires  from  the  mediatorial 
office  and  work,  and  thenceforth  it  is  the  Kingdom  of 
the  Father. "3  Matt.xvi.27. 

I  think  I  have  made  it  clear  that  I  do  not  believe  the 
body,  which  is  laid  in  the  grave  and  gradually  becomes 
dust,  will  be  raised  again  exactly  as  it  was.  St.  Paul 
gave  no  uncertain  answer  to  the  question  : 

'  How  are  the  dead  raised  up  ?  and  with  what  body  do  they    j  Qqj.  ^^  ,,-. 
come  ?  ^8* 

'  Thou  fool,'  he  said,  that  which  thou  sowest  is  not  quick- 
ened, except  it  die  : 

'  And  that  which  thou  sowest,  thou  sowest  not  that  body 
that  shall  be,  but  bare  grain,  it  may  chance  of  wheat,  or  of 
some  other  grain  : 

'  But  God  giveth  it  a  body  as  it  hath  pleased  Him,  and  to 
every  seed  His  own  body.' 

I  believe  that,  immediately  after  death,  the  soul  and 
the  Spirit — whether  dormant  or  quickened — enter  a 


1  "  Life  in  Christ,"  by  Rev.  Edward  White,  1846.  pp. 
375.     (EUiot  Stock.) 

2  "  Immortality    in    Christ," 
Litt.D.,  M.R.I. A.,  1904,  p.  94. 


374, 


3   "  The  Intermediate  State, 
(Methodist  Publishing  House.) 


by    Rev.    S.  Hemphill,  D.D., 
( Simpkin,  Marshall. ) 
by  Rev.  J.  Bush,  1896,  p.  28. 


224  '^^^  After  Life 

spirit-body  suited  to  the  conditions  of  the  Intermediate 
State,  and,  at  the  Resurrection,  it  is  the  spirit-body 
which  will  rise,  and  which,  in  the  case  of  the  righteous, 
will  be  changed  for  a  celestial  body. 

A  certain  resemblance  is  preserved  through  all  these 
changes,  so  that  recognition  will  be  possible  in  Hades, 
and  also  in  Heaven. 


CHAPTER  X 

I.— HEAVEN. 
II.— GOD  THE  FATHER. 


15 


CHAPTER  X 

I. — Heaven.     II. — God  the  Father. 

We  have  some  glimpses  of  Heaven  in  the  passages  of 
Scripture  which  I  have  collected  and  arranged  under  the 
above  two  Heads. 

'  Thou  wilt  show  me  the  path  of  hfe  :  in  Thy  presence  is   -Ps.  xvi.  ii. 
fulness  of  joy  ;  at  Thy  right  hand  there  are  pleasures  for  ever- 
more.' 

'  For  as  the  heaven  is  high  above  the  earth,  so  great  is  His   P^-  ^"^-  "• 
m.ercy  toward  them  that  fear  Him.' 

'  Thine  eyes  shall  see  the  King  in  His  beauty  :  they  shall   ^^^-     ^^^^ 
behold  the  land  that  is  very  far  off.'  ^7- 


I. — Heaven. 


Matt. 

12. 


V.    8- 


1.  '  Blessed  are  the  pure  in  heart :  for  they  shall  see  God. 
'  Blessed  are  the  peacemakers  :  for  they  shall  be  called  the 

children  of  God. 

'  Blessed  are  they  which  are  persecuted  for  righteousness' 
sake  :  for  theirs  is  the  kingdom  of  heaven. 

'  Blessed  are  ye,  when  men  shall  revile  you,  and  persecute 
yoti,  and  shall  say  all  manner  of  evil  against  you  falsely,  for 
My  sake. 

'  Rejoice,  and  be  exceeding  glad  :  for  great  is  your  reward 
in  heaven  :  for  so  persecuted  they  the  prophets  which  were 
before  you.' 

2.  'Then  shall  the  righteous  shine  forth  as  the  sun  in  the   Matt. xiii.43 
kingdom  of  their  Father.     Who  hath  ears  to  hear,  let  him 

hear.' 

3.  '  For  the  Son  of  man  shall  come  in  the  glory  of  His  Father 
with  His  angels  ;  and  then  He  shall  reward  every  man  according 
to  his  works.' 

4.  '  And  was  transfigured  before  them :  and  His  face  did  shine 
as  the  sun,  and  His  raiment  was  white  as  the  light.' 

5.  '  Take  heed  that  ye  despise  not  one  of  these  little  ones  ;  for 
I  say  unto  you.  That  in  heaven  their  angels  do  always  behold 
the  face  of  My  Father  which  is  in  heaven.' 

227  15 — 2 


(■Matt. 
■1  Mark 
(Luke 

(Matt. 

1  Mark 

^Luke 

Matt. 

10. 


XVI.  27. 
viii.  38. 
ix.  26. 

xvii.  2. 
ix.  3. 
ix.  29. 
xviii. 


228 


The  After  Life 


Matt. 

XIX. 

13- 
Mark 

IS- 

X. 

13 

16. 

Luke 

XVlll 

15, 

16. 

Matt. 

xxii 

29-32. 
Mark  xii 

24- 

27. 
Luke 

XX 

34- 

Matt,  xxviii 

2,  3- 
Mark  xvi.  5. 
Luke  xxiv.  4, 
John  XX.  12. 

Matt,  xxviii. 

18-20. 
Mark  xvi.  15. 
Luke      xxiv, 

47- 


Luke   XV.   3 
10. 

See  Matt, 
xviii.  12-14 


Luke      xxiv 
36-40. 


\  6.  '  Then  were  there  brought  unto  Him  Httle  children,  that  He 
should  put  His  hands  on  them,  and  pray  :  and  the  disciples 
^rebuked  them. 

'  But  Jesus  said.  Suffer  little  children,  and  forbid  them  not, 
to  come  unto  Me  :  for  of  such  is  the  kingdom  of  heaven. 

'  And  He  laid  His  hands  on  them,  and  departed  thence.' 
"\  7.  '  Jesus  answered  and  said  unto  them,  Ye  do  err,  not  knowing 
the  scriptures,  nor  the  power  of  God. 

'  For  in  the  resurrection  they  neither  marry,  nor  are  given  in 
marriage,  but  are  as  the  angels  of  God  in  heaven. 

'  But  as  touching  the  resurrection  of  the  dead,  have  ye  not 
read  that  which  was  spoken  unto  you  by  God,  saying, 

'  I  am  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob  ?  God  is  not  the  God  of  the  dead,  but  of  the 
living.' 

8.  '  And,  behold,  there  was  a  great  earthquake  :  for  the  angel 
of  the  Lord  descended  from  heaven,  and  came  and  rolled 
back  the  stone  from  the  door,  and  sat  upon  it. 

'  His  countenance  was  like  lightning,  and  his  raiment  white 
as  snow.' 

19.  '  And  Jesus  came  and  spake  unto  them,  saying.  All  power 
is  given  unto  Me  in  heaven  and  in  earth. 
'  Go  ye  therefore,   and  teach  all  nations,   baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost  : 

'  Teaching  them  to  observe  all  things  whatsoever  I  have 
commanded  you  :  and,  lo,  I  am  with  you  alway,  even  unto  the 
end  of  the  world.     Amen.' 

10.  '  And  He  spake  this  parable  unto  them,  saying, 

'  What  man  of  you,  having  an  hundred  sheep,  if  he  lose 
one  of  them,  doth  not  leave  the  ninety  and  nine  in  the 
wilderness,  and  go  after  that  which  is  lost,  until  he 
find  it  ? 

'  And  when  he  hath  found  it,  he  layeth  it  on  his  shoulders, 
rejoicing. 

'  And  when  he  cometh  home,  he  calleth  together  his  friends 
and  neighbours,  saying  unto  them,  Rejoice  with  me  ;  for  I 
have  found  my  sheep  which  was  lost. 

'  I  say  unto  you,  that  likewise  joy  shall  be  in  heaven  over 
one  sinner  that  repenteth,  more  than  over  ninety  and  nine 
just  persons,  which  need  no  repentance. 

'  Either  what  woman  having  ten  pieces  of  silver,  if  she 
lose  one  piece,  doth  not  light  a  candle,  and  sweep  the  house, 
and  seek  diligently  till  she  find  it  ? 

'  And  when  she  hath  found  it,  she  calleth  hev  friends  and 
hev  neighbours  together,  saying,  Rejoice  with  me  ;  for  I  have 
found  the  piece  which  I  had  lost. 

'  Likewise,  I  say  unto  you,  there  is  joy  in  the  presence  of 
the  angels  of  God  over  one  sinner  that  repenteth.' 

11.  '  And  as  they  thus  spake,  Jesus  Himself  stood  in  the  midst 
of  them,  and  saith  unto  them.  Peace  he  unto  you. 

'  But  they  were  terrified  and  affrighted,  and  supposed  that 
they  had  seen  a  spirit. 

'  And  He  said  unto  them,  Why  are  ye  troubled  ?  and  why 
do  thoughts  arise  in  your  hearts  ? 

'  Behold  My  hands  and  My  feet,  that  it  is  I  myself :  handle 


Heaven  229 

Me,  and  see  ;   for  a  spirit  hath  not  flesh  and  bones,  as  ye  see 
Me  have. 

'  And  when  He  had  thus  spoken,  He  shewed  them  Kis 
hands  and  His  feet.' 

12.  '  And  He  led  them  out  as  far  as  to  Bethany,  and  He  hfted    Luke      xxiv. 
up  His  hands,  and  blessed  them.  50,  51. 

'  And  it  came  to  pass,  while  He  blessed  them,  He  was  parted 
from  them,  and  carried  up  into  heaven.' 

13.  '  And  He  saith  unto  him.  Verily,  verily,  I  say  unto  you,    John  i.  51. 
Hereafter  ye  shall  see  heaven  open,  and  the  angels  of  God 
ascending  and  descending  upon  the  Son  of  man.' 

14.  'And  no  man  hath  ascended  up  to  heaven,  but  He  that    John  iii.  13, 
came  down  from  heaven,   even  the  Son  of  man  which  is  in 

heaven.' 

15.  '  In  My  Father's  house  are  many  mansions  :  if  it  were  not   John  xiv.  2, 
so,  I   would  have  told  you.     I   go   to   prepare   a   place   for       3- 

you. 

'And  if  I  go  and  prepare  a  place  for  you,  I  will  come  again, 
and  receive  you  unto  Myself  ;  that  where  I  am,  there  ye  may 
be  also.' 

16.  '  Father,  I  will  that  they  also,  whom  Thou  hast  given  Me,    John       xvii. 
be  with  Me  where  I  am  ;  that  they  may  behold  My  glory,        24. 
which  Thou  hast  given  Me  :  for  Thou  lovedst  Me  before  the 
foundation  of  the  world.' 

17.  '  And  when  He  had  spoken  these  things,  while  they  beheld.    Acts  i.  9,  10. 
He  was  taken  up  ;  and  a  cloud  received  Him  out  of  their 

sight. 

'  And  while  they  looked  stedfastly  toward  heaven  as  He 
went  up,  behold,  two  men  stood  by  them  in  white  apparel.' 

18.  '  And  He  shall  send  Jesus  Christ,  which  before  was  preached   Acts   iii.   20, 
unto  you  :  21. 

'  Whom  the  heaven  must  receive  until  the  times  of  restitu-  *  R.v. 

tion*  of  all  things,  which  God  hath  spoken  by  the  mouth  of  restora- 

all  His  holy  prophets  since  the  world  began.'  tion. 

19.  '  The  Spirit  itself  beareth  witness  with  our  spirit,  that  we  Rom.  viii.i6- 
are  the  children  of  God  :  18. 

'  And  if  children,  then  heirs  ;  heirs  of  God,  and  joint-heirs 
with  Christ  ;  if  so  be  that  we  suffer  with  Him,  that  we  may 
be  also  glorified  together. 

'  For  I  reckon  that  the  sufferings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory  which  shall  be 
revealed  in  us.' 

20.  '  But  as  it  is  written.  Eye  hath  not  seen,  nor  ear  heard,    i    Cor.  ii.  9- 
neither  have  entered  into  the  heart  of  man,  the  things  which        12. 

God  hath  prepared  for  them  that  love  Him. 

'  But  God  hath  revealed  them  unto  us  by  His  Spirit :  for 
the  Spirit  searcheth  all  things,  yea,  the  deep  things  of  God. 

'  For  what  man  knoweth  the  things  of  a  man,  save  the 
spirit  of  man  which  is  in  him  ?  even  so  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God. 

'  Now  we  have  received,  not  the  spirit  of  the  world,  but  the 
spirit  which  is  of  God  ;  that  we  might  know  the  things  that  are 
freely  given  to  us  of  God.' 

21.  '  For  now  we  see  through  a  glass,  darkly  ;  but  then  face  to    i  Cor.xiii.  12. 
face  :  now  I  know  in  part  ;  but  then  shall  I  know  even  as  also 

I  am  known.' 


23'o  The  After  Life 

1  Cor.  XV.  35-   22  '  But  some  manwiW  say,  How  are  the  dead  raised  up  ?  and 
5°-  with  what  body  do  they  come  ? 

'  Thou  fool,  that  which  thou  sowest  is  not  quickened,  except 
it  die  : 

'  And  that  which  thou  sowest,  thou  sowest  not  that  body 
that  shall  be,  but  bare  grain,  it  may  chance  of  wheat,  or  of 
some  other  grain  : 

'  But  God  giveth  it  a  body  as  it  hath  pleased  Him,  and  to 
every  seed  his  own  body. 

'  AH  flesh  is  not  the  same  flesh  :  but  there  is  one  kind  of 
flesh  of  men,  another  flesh  of  beasts,  another  of  fishes,  and 
another  of  birds. 

'  There  are  also  celestial  bodies,  and  bodies  terrestrial :  but 
the  glory  of  the  celestial  is  one,  and  the  glory  of  the  terrestrial 
is  another. 

'  There  is  one  glory  of  the  sun,  and  another  glory  of  the 
moon,  and  another  glory  of  the  stars  :  for  one  star  differeth 
from  another  star  in  glory. 

'  So  also  is  the  resurrection  of  the  dead.  It  is  sown  in  cor- 
ruption ;  it  is  raised  in  incorruption  : 

'  It  is  sown  in  dishonour  ;  it  is  raised  in  glory  :  it  is  sown 
in  weakness  ;  it  is  raised  in  power  : 

'  It  is  sown  a  natural  body  ;  it  is  raised  a  spiritual  body. 
There  is  a  natural  body,  and  there  is  a  spiritual  body. 

'  And  so  it  is  written.  The  first  man  Adam  was  made  a 
living  soul  ;  the  last  Adam  was  made  a  quickening  spirit. 

'  Howbeit  that  was  not  first  which  is  spiritual,  but  that 
which  is  natural  ;  and  afterward  that  which  is  spiritual. 

'  The  first  man  is  of  the  earth,  earthy  :  the  second  man 
is  the  Lord  from  heaven. 

'  As  is  the  earthy,  such  are  they  also  that  are  earthy  :  and 
as  is  the  heavenly,  such  are  they  also  that  are  heavenly. 

'  And  as  we  have  borne  the  image  of  the  earthy,  we  shall 
also  bear  the  image  of  the  heavenly. 

'  Now  this  I  say,  brethren,  that  flesh  and  blood  cannot 
inherit  the  kingdom  of  God  ;  neither  doth  corruption  inherit 
incorruption. 

'  Behold,  I  shew  you  a  mystery  ;  We  shall  not  all  sleep,  but 
we  shall  all  be  changed, 

'  In  a  moment,  in  the  twinkling  of  an  eye,  at  the  last  trump  : 
for  the  trumpet  shall  sound,  and  the  dead  shall  be  raised 
incorruptible,  and  we  shall  be  changed. 

'  For  this  corruptible  must  put  on  incorruption,  and  this 
mortal  must  put  on  immortality. 

'  So  when  this  corruptible  shall  have  put  on  incorruption, 
and  this  mortal  shall  have  put  on  immortality,  then  shall  be 
brought  to  pass  the  saying  that  is  written,  Death  is  swallowed 
up  in  victory. 

'  O  death,  where  is  thy  sting  ?    O  grave,  where  is  thy  victory  ? 
'  The  sting  of  death  is  sin  ;  and  the  strength  of  sin  is  the 
law. 

'  But  thanks  be  to  God,  which  giveth  us  the  victory  through 
our  Lord  Jesus  Christ. 

'  Therefore,  my  beloved  brethren,  be  ye  stedfast,  unmove- 
able,  always  abounding  in  the  work  of  the  Lord,  forasmuch 
as  ye  know  that  your  labour  is  not  in  vain  in  the  Lord.' 


Heaven  231 

23.  '  But  Ave  all,  with  open  face  beholding  as  in  a  glass  the  glory    -  Cor.  ill.  i8. 
of  the  Lord,  are  changed  into  the  same  image  from  glory  to 

glory,  even  as  by  the  Spirit  of  the  Lord.' 

24.  '  For  we  know  that  if  our  earthly  house  of  tins  tabernacle    -  ^or.  v.  i  -4. 
were  dissolved,  we  have  a  building  of  God,  an  house  not  made 

with  hands,  eternal  in  the  heavens. 

'  For  in  this  we  groan,  earnestly  desiring  to  be  clothed  upon 
with  our  house  which  is  from  heaven  : 

'  If  so  be  that  being  clothed  we  shall  not  be  found  naked. 

'  For  we  that  are  in  this  tabernacle  do  groan,  being  burdened  : 
not  for  that  we  would  be  unclothed,  but  clothed  upon,  that 
mortality  might  be  swallowed  up  of  life.' 

25.  '  It  is  not  expedient  for  me  doubtless  to  glory.     I  will  come    "^     ^^'  ■^"'  ^" 
to  visions  and  revelations  of  the  Lord.  '^' 

'  I  knew  a  man  in  Christ  above  fourteen  years  ago,  (whether 
in  the  body,  I  cannot  tell  ;  or  whether  out  of  the  body,  I  can- 
not tell  :  God  knoweth  ;)  such  an  one  caught  up  to  the  third 
heaven. 

'  And  I  knew  such  a  man,  (whether  in  the  body,  or  out  of 
the  body,  I  cannot  tell  :  God  knoweth  ;) 

'  How  that  he  was  caught  up  into  paradise,  and  heard 
unspeakable  words,  which  it  is  not  lawful  for  a  man  to 
utter.'  . 

26.  '  Which  he  wrought  in  Christ,  when  He  raised  Him  from   ^V"^-  ^-  20-23. 
the  dead,  and  set  Him  at  His  own  right  hand  in  the  heavenly 

places, 

'  Far  above  all  principality,  and  power,  and  might,  and 
dominion,  and  every  name  that  is  named,  not  only  in  this 
world,  but  also  in  that  which  is  to  come  : 

'  And  hath  put  all  things  under  His  feet,  and  gave  Him  to 
be  the  head  over  all  things  to  the  Church, 

'  Which  is  His  body,  the  fulness  of  Him  that  filleth  all  in 
all.' 

27.  '  For  this  cause  I  bow  my  knees  unto  the  Father  of  our   Eph.  m.   14, 
Lord  Jesus  Christ,  ^^' 

'  Of  whom  the  whole  family  in  heaven  and  earth  is  named.' 

28.  '  Wherefore  God  also  hath  highly  exalted  Him,  and  given    Phil.  u.  9,  10. 
Him  a  name  which  is  above  every  name  : 

'  That  at  the  name  of  Jesus  every  knee  should  bow,  of 
things  in  heaven,  and  things  in  earth,  and  things  under  the 
earth.' 

29.  '  For  our  conversation  is  in  heaven ;  from  whence  also  we    Phil.   iii.  20, 
look  for  the  Saviour,  the  Lord  Jesus  Christ :  21. 

'  Who  shall  change  our  vile  body,  that  it  may  be  fashioned 
like  unto  His  glorious  body,  according  to  the  working  whereby 
He  is  able  even  to  subdue  all  things  unto  Himself.' 

30.  '  Giving  thanks  unto  the  Father,  which  hath  made  us  meet    Col.  i.  12-20. 
to  be  partakers  of  the  inheritance  of  the  saints  in  light : 

'  Who  hath  delivered  us  from  the  power  of  darkness,  and 
hath  translated  us  into  the  kingdom  of  His  dear  Son  : 

'  In  whom  we  have  redemption  through  His  blood,  even 
the  forgiveness  of  sins  : 

'  Who  is  the  image  of  the  invisible  God,  the  firstborn  of 
every  creature  : 

'  For  by  Him  were  all  things  created,  that  are  in  heaven, 
and  that  are  in  earth,  visible  and  invisible,  whether  they  be 


232  The  After  Life 


thrones,  or  dominions,  or  principalities,  or  powers  :  all  things 
were  created  by  Him,  and  for  Him  : 

'  And  He  is  before  all  things,  and  by  Him  all  things  consist. 
'  And  He  is  the  head  of  the  body,  the  Church  :  who  is  the 
beginning,  the  firstborn  from  the  dead  ;  that  in  all  things  He 
might  have  the  pre-eminence. 

'  For  it  pleased  the  Father  that  in  Him  should  all  fulness 
dwell  ; 

'  And,  having  made  peace  through  the  blood  of  His  cross, 
by  Him  to  reconcile  all  things  unto  Himself  ;  by  Him,  /  say, 
whether  they  he  things  in  earth,  or  things  in  heaven.' 
Col.  iii.  4.         31.  '  When  Christ,  who  is  our  life,  shall  appear,  then  shall  ye 

also  appear  with  Him  in  glory.' 
I    Thess.   iv.   32.   '  For  the  Lord  Himself  shall  descend  from  heaven  with  a 
16-18.  shout,  with  the  voice  of  the  archangel,  and  with  the  trump 

of  God  :  and  the  dead  in  Christ  shall  rise  first : 

'  Then  we  which  are  alive  and  remain  shall  be  caught  up 
together  with  them  in  the  clouds,  to  meet  the  Lord  in  the  air  : 
and  so  shall  we  ever  be  with  the  Lord. 

'  Wherefore  comfort  one  another  with  these  words.' 
I  Tim.  vi.  14     33.   'That  thou  keep  this  commandment  without  spot,  unre- 
16.  bukeable,  until  the  appearing  of  our  Lord  Jesus  Christ : 

'  Which  in  His  times  He  shall  shew,  who  is  the  blessed  and 
only  Potentate,  the  King  of  kings,  and  Lord  of  lords  ; 

'  Who  only  hath  immortality,  dwelling  in  the  light  which 
*  R.V.  no  man  can  approach  unto  ;  whom  no  man  hath  seen,  nor  can 

eternal.      see  :  to  whom  be  honour  and  power  everlasting.*     Amen.' 
Heb.    i.     1 3,    34.    '  But  to  which  of  the  angels  said  He  at  any  time,  Sit  on  My 
14.  '    right  hand,  until  I  make  thine  enemies  thy  footstool  ? 

'  Are  they  not  all  ministering  spirits,  sent  forth  to  minister 
for  them  who  shall  be  heirs  of  salvation  ?' 
Heb.  xi.  5.       35.   '  By  faith  Enoch  was  translated  that  he  should  not  see 
death  ;  and  was  not  found,  because  God  had  translated  him  : 
for   before    his    translation    he    had   this   testimony,    that   he 
pleased  God.' 
Heb.  xii.  28.     36.   'Wherefore    we    receiving  a  kingdom    which*- cannot    be 
moved,  let  us  have  grace,  whereby  we  may  serve  God  accept- 
ably with  reverence  and  godly  fear.' 
Tas.  i.  17.  37.  '  Every  good  gift  and  every  perfect  gift  is  from  above,  and 

Cometh  down  from  the  Father  of  lights,  with  whom  is  no 
variableness,  neither  shadow  of  turning.' 
I  Pet.  i.  3,  4.  38.  '  Blessed  he  the  God  and  Father  of  our  Lord  Jesus  Christ, 
which  according  to  His  abundant  mercy  hath  begotten  us 
again  unto  a  lively  hope  by  the  resurrection  of  Jesus  Christ 
from  the  dead, 

'  To  an  inheritance  incorruptible,  and  undefiled,  and  that 
fadeth  not  away,  reserved  in  heaven  for  you.' 

1  Pet.  v.  4.       39.   '  And  when  the  chief  Shepherd  shall  appear,  ye  shall  receive 

a  crown  of  glory  that  fadeth  not  away.' 

2  Pet.  iii.  13,    ^0-    '  Nevertheless  we,  according  to  His  promise,  look  for  new 

14.  '    heavens  and  a  new  earth,  wherein  dwelleth  righteousness. 

'  Wherefore,  beloved,  seeing  that  ye  look  for  such  things,  be 

diligent  that  ye  may  be  found  of  Him  in  peace,  without  spot, 

and  blameless.' 

I  Tohn  iii  2      ^^'    '  ^^loved,  now  are  we  the  sons  of  God,  and  it  doth  not 

yet  appear  what  we  shall  be  :  but  we  know  that,  when  He 


Heaven  233 


shall  appear,  we  shall  be  like  Him  ;  for  we  shall  see  Him  as 
He  is.' 


1.  '  He  that  overcometh,  the  same  shall  be  clothed  in  white   Rev.  iii.  5. 
raiment ;  and  I  will  not  blot  out  his  name  out  of  the  book 

of  life,  but  I  will  confess  his  name  before  My  Father,  and 
before  His  angels.' 

2.  '  Him  that  overcometh  will  I  make  a  pillar  in  the  temple.    Rev.  iii.  12. 
of  My  God,  and  he  shall  go  no  more  out :  and  I  will  write 

upon  him  the  name  of  My  God,  and  the  name  of  the  city  of 
My  God,  which  is  new  Jerusalem,  which  cometh  down  out 
of  heaven  from  My  God  :  and  /  will  write  upon  him  My  new 
name.' 

3.  ■'  And  when  he  had  taken  the  book,  the  four  beasts  and  four   Rev.  v.  8-14. 
and  twenty  elders  fell  down  before  the  Lamb,  having  every 

one  of  them  harps,  and  golden  vials  full  of  odours,  which  are 
the  prayers  of  saints. 

'  And  they  sung  a  new  song,  saying,  Thou  art  worthy  to 
take  the  book,  and  to  open  the  seals  thereof  :  for  Thou  wast 
slain,  and  hast  redeemed  us  to  God  by  Thy  blood  out  of  every 
kindred,  and  tongue,  and  people,  and  nation  ; 

'  And  hast  made  us  unto  our  God  kings  and  priests  :  and 
we  shall  reign  on  the  earth. 

'  And  I  beheld,  and  I  heard  the  voice  of  many  angels  round 
about  the  throne  and  the  beasts  and  the  elders  :  and  the 
number  of  them  was  ten  thousand  times  ten  thousa,nd,  and 
thousands  of  thousands  ; 

'  Saying  with  a  loud  voice.  Worthy  is  the  Lamb  that  was 
slain  to  receive  power,  and  riches,  and  wisdom,  and  strength, 
and  honour,  and  glory,  and  blessing. 

'  And  every  creature  which  is  in  heaven,  and  on  the  earth, 
and  under  the  earth,  and  such  as  are  in  the  sea,  and  all  that 
are  in  them,  heard  I  saying.  Blessing,  and  honour,  and  glory, 
and  power,  be  unto  Him  that  sitteth  upon  the  throne,  and 
unto  the  Lamb  for  ever  and  ever. 

'  And  the  four  beasts  said.  Amen.  And  the  four  and 
twenty  elders  fell  down  and  worshipped  Him  that  liveth  for 
ever  and  ever.' 

4.  '  After  this  I  beheld,  and,  lo,  a  great  multitude,  which  no    Rev.   vii.    9- 
man  could  number,  of  all  nations,  and  kindreds,  and  people,        17. 

and  tongues,  stood  before  the  throne,  and  before  the  Lamb, 
clothed  with  white  robes,  and  palms  in  their  hands  ; 

'  And  cried  with  a  loud  voice,  saying.  Salvation  to  our  God 
which  sitteth  upon  the  throne,  and  unto  the  Lamb. 

'  And  all  the  angels  stood  round  about  the  throne,  and 
about  the  elders  and  the  four  beasts,  and  fell  before  the  throne 
on  their  faces,  and  worshipped  God, 

'  Saying,  Amen  :  Blessing,  and  glory,  and  wisdom,  and 
thanksgiving,  and  honour,  and  power,  and  might,  be  unto  our 
God  for  ever  and  ever.     Amen. 

'  And  one  of  the  elders  answered,  saying  unto  me.  What 
are  these  which  are  arrayed  in  white  robes  ?  and  whence  came 
they  ? 

'  And  I  said  unto  him.  Sir,  thou  knowest.  And  he  said  to 
me.  These  are  they  which  came  out  of  great  tribulation,  and 


234  I^he  After  Life 

have  washed  their  robes,  and  made  them  white  in.  the  blood 
of  the  Lamb. 

'  Therefore  are  they  before  the  throne  of  God,  and  serve 
Him  day  and  night  in  His  temple  :  and  He  that  sitteth  on  the 
throne  shall  dwell  among  them. 

'  The}''  shall  hunger  no  more,  neither  thirst  any  more  ; 
neither  shall  the  sun  light  on  them,  nor  any  heat. 

'  For  the  Lamb  which  is  in  the  midst  of  the  throne  shall 
feed  them,  and  shall  lead  them  unto  living  fountains  of  waters  : 
and  God  shall  wipe  away  all  tears  from  their  eyes.' 
Rev.  X.  6,  7.  5.  '  And  sware  by  Him  that  liveth  for  ever  and  ever,  who 
created  heaven,  and  the  things  that  therein  are,  and  the  earth, 
and  the  things  that  therein  are,  and  the  sea,  and  the  things 
which  are  therein,  that  there  should  be  time  no  longer  : 

'  But  in  the  days  of  the  voice  of  the  seventh  angel,  when  he 

shall  begin  to  sound,  the  mystery  of  God  should  be  finished, 

as  He  hath  declared  to  His  servants  the  prophets.' 

Rev.  xiv.   I-    6.   '  And  I  looked,  and,  lo,  a  Lamb  stood  on  the  Mount  Sion, 

7,  12,  13.       and  with  Him  an  hundred  forty  and  four  thousand,  having 

his  Father's  name  written  in  their  foreheads. 

'  And  I  heard  a  voice  from  heaven,  as  the  voice  of  many 
waters,  and  as  the  voice  of  a  great  thunder  :  and  I  heard  the 
voice  of  harpers  harping  with  their  harps  : 

'  And  they  sung  as  it  were  a  new  song  before  the  throne, 
and  before  the  four  beasts,  and  the  elders  :  and  no  man  could 
learn  that  song  but  the  hundred  and  forty  and  four  thousand, 
which  were  recieemed  from  the  earth. 

'  These  are  they  which  were  not  defiled  with  women  ;  for 
they  are  virgins.  These  are  they  which  follow  the  Lamb 
whithersoever  He  goeth.  These  were  redeemed  from  among 
men,  heAng  the  firstfruits  unto  God  and  to  the  Lamb. 

'  And  in  their  mouth  was  found  no  guile  :  for  they  are 
without  fault  before  the  throne  of  God. 

'  And  I  saw  another  angel  fly  in  the  midst  of  heaven, 
having  the  everlasting  gospel  to  preach  unto  them  that  dwell 
on  the  earth,  and  to  every  nation,  and  kindred,  and  tongue, 
and  people, 

'  Saying  with  a  loud  voice.  Fear  God,  and  give  glory  to 
Him;  for  the  hour  of  His  judgment  is  come:  and  worship 
Him  that  made  heaven,  and  earth,  and  the  sea,  and  the 
fountains  of  waters. 


'  Here  is  the  patience  of  the  saints  :  here  are  they  that  keep 
the  commandments  of  God,  and  the  faith  of  Jesus. 

'  And  I  heard  a  voice  from  heaven  saying  unto  me.  Write, 
Blessed  are  the  dead  which  die  in  the  Lord  from  henceforth  : 
Yea,  saith  the  Spirit,  that  they  may  rest  from  their  labours  ; 
and  their  works  do  follow  them.' 
Rev.  XV.  1-8.  7.  '  And  I  saw  another  sign  in  heaven,  great  and  marvellous, 
seven  angels  having  the  seven  last  plagues ;  for  in  them  is 
filled  up  the  wrath  of  God. 

'  And  I  saw  as  it  were  a  sea  of  glass  mingled  with  fire  :  and 
them  that  had  gotten  the  victory  over  the  beast,  and  over 
his  image,  and  over  his  mark,  and  over  the  number  of  his 
name,  stand  on  the  sea  of  glass,  having  the  harps  of  God. 


Heaven  235 

'  And  they  sing  the  song  of  Moses  the  servant  of  God,  and 
the  song  of  the  Lamb,  saying,  Great  and  marvellous  are  Thy 
works,  Lord  God  Almighty ;  just  and  true  ave  Thy  ways, 
Thou  King  of  saints. 

'  Who  shall  not  fear  Thee,  O  Lord,  and  glorify  Thy  name  ? 
for  Thou  only  art  holy  :  for  all  nations  shall  come  and  worship 
before  Thee  ;  for  Thy  judgments  are  made  manifest. 

'  And  after  that  I  looked,  and,  behold,  the  temple  of  the 
tabernacle  of  the  testimony  in  heaven  was  opened  : 

'  And  the  seven  angels  came  out  of  the  temple,  having  the 
seven  plagues,  clothed  in  pure  and  white  linen,  and  having 
their  breasts  girded  with  golden  girdles. 

'  And  one  of  the  four  beasts  gave  unto  the  seven  angels 
seven  golden  vials  full  of  the  wrath  of  God,  who  liveth  for 
ever  and  ever. 

'  And  the  temple  was  filled  with  smoke  from  the  glory  of 
God,  and  from  His  power  ;  and  no  man  was  able  to  enter  into 
the  temple  till  the  seven  plagues  of  the  seven  angels  were 
fulfilled.' 

8.   '  And  after  these  things  I  heard  a  great  voice  of  much  people   Rev.  xix.   i- 
in  heaven,  saying,  Alleluia  ;  Salvation,  and  glory,  and  honour,        i6. 
and  power,  unto  the  Lord  our  God  : 

'  For  true  and  righteous  ave  His  judgments  :  for  He  hath 
judged  the  great  whore,  which  did  corrupt  the  earth  with  her 
fornication,  and  hath  avenged  the  blood  of  His  servants  at  her 
hand. 

'And  again  they  said,  Alleluia.  And  her  smoke  rose  up 
for  ever  and  ever. 

'  And  the  four  and  twenty  elders  and  the  four  beasts  fell 
down  and  worshipped  God  that  sat  on  the  throne,  saying. 
Amen  ;  Alleluia. 

'  And  a  voice  came  out  of  the  throne,  saying,  Praise  our  God, 
all  ye  His  servants,  and  ye  that  fear  Him,  both  small  and  great. 
'  And  I  heard  as  it  were  the  voice  of  a  great  multitude,  and 
as  the  voice  of  manv  waters,  and  as  the  voice  of  mighty 
thunderings,  saying.  Alleluia  :  for  the  Lord  God  omnipotent 
reigneth. 

'  Let  lis  be  glad  and  rejoice,  and  give  honour  to  Him  :  for 
the  marriage  of  the  Lamb  is  come,  and  His  wife  hath  made 
herself  ready. 

'  And  to  her  was  granted  that  she  should  be  arrayed  in  fine 
linen,  clean  and  white  :  for  the  fine  linen  is  the  righteousness  of 
saints. 

'  And  he  saith  unto  me,  Write,  Blessed  are  they  which  are 
called  unto  the  marriage  supper  of  the  Lamb.  And  he  saith 
unto  me.  These  are  the  true  sayings  of  God. 

'  And  I  fell  at  his  feet  to  worship  him.  And  he  said  unto 
me,  See  thou  do  it  not  :  I  am  thy  fellowservant,  and  of  thy 
brethren  that  have  the  testimony  of  Jesus  :  worship  God  : 
for  the  testimony  of  Jesus  is  the  spirit  of  prophecy. 

'  And  I  saw  heaven  opened,  and  behold  a  white  horse  ;  and 
He  that  sat  upon  him  was  called  Faithful  and  True,  and  in 
righteousness  He  doth  judge  and  make  war. 

'  His  eyes  were  as  a  flame  of  fire,  and  on  His  head  were 
many  crowns  ;  and  He  had  a  name  written,  that  no  man 
knew,  but  He  Himself. 


236  The  After  Life 

'  And  He  was  clothed  with  a  vesture  dipped  in  blood  :  and 
His  name  is  called  The  Word  of  God. 

'  And  the  armies  which,  were  in  heaven  followed  Him  upon 
white  horses,  clothed  in  fine  linen,  white  and  clean. 

'  And  out  of  His  mouth  goeth  a  sharp  sword,  that  with  it 
He  should  smite  the  nations  :  and  He  shall  rule  them  with  a 
rod  of  iron  :  and  He  treadeth  the  winepress  of  the  fierceness 
and  wrath  of  Almighty  God. 

'  And  He  hath  on  His  vesture  and  on  His  thigh  a  name 
written,  KING  OF  KINGS,  AND  LORD  OF  LORDS.' 
Rev.  XX.  II-   9.    '  And  I  saw  a  great  white  throne,  and  Him  that  sat  on  it, 
13-  from  whose  face  the  earth  and  the  heaven  fled  away  ;  and 

there  was  found  no  place  for  them. 

'  And  I  saw  the  dead,  small  and  great,  stand  before  God  ; 

,  and  the  books  were  opened  :  and  another  book  was  opened, 

which  is  the  hook  of  life  :  and  the  dead  were  judged  out  of 

those  things  which  were  written  in  the  books,  according  to 

their  works. 

'  And  the  sea  gave  up  the  dead  which  were  in  it ;  and  death 
*  R.V.  and  hell*  delivered  up  the  dead  which  were  in  them  :  and  they 

Hades.       were  judged  every  man  according  to  their  works.' 
Rev.  xxi.   I-    10.   '  And  I  saw  a  new  heaven  and  a  new  earth:  for  the  first 
7,  9-27.         heaven  and  the  first  earth  were  passed  away  ;  and  there  was 
no  more  sea. 

'  And  I  John  saw  the  holy  city,  new  Jerusalem,  coming 
down  from  God  out  of  heaven,  prepared  as  a  bride  adorned 
for  her  husband. 

'  And  I  heard  a  great  voice  out  of  heaven  saying.  Behold, 
the  tabernacle  of  God  is  with  men,  and  He  will  dwell  with 
them,  and  they  shall  be  His  people,  and  God  Himself  shall 
be  with  them,  and  he  their  God. 

'  And  God  shall  wipe  away  all  tears  from  their  eyes  ;  and 
there  shall  be  no  more  death,  neither  sorrow,  nor  crying, 
neither  shall  there  be  any  more  pain  :  for  the  former  things 
are  passed  away. 

'  And  He  that  sat  upon  the  throne  said.  Behold,  I  make  all 
things  new.  And  He  said  unto  me,  Write  :  for  these  words 
are  true  and  faithful. 

'  And  He  said  unto  me.  It  is  done.  I  am  Alpha  and  Omega, 
the  beginning  and  the  end.  I  will  give  unto  him  that  is  athirst 
of  the  fountain  of  the  water  of  life  freely. 

'  He  that  overcometh  shall  inherit  all  things  ;  and  I  will 
be  his  God,  and  he  shall  be  My  son. 

'  And  there  came  unto  me  one  of  the  seven  angels  which 
had  the  seven  vials  full  of  the  seven  last  plagues,  and  talked 
with  me,  saying,  Come  hither,  I  will  shew  thee  the  bride,  the 
Lamb's  wife. 

'  And  he  carried  me  away  in  the  spirit  to  a  great  and  high 
mountain,  and  shewed  me  that  great  city,  the  holy  Jerusalem, 
descending  out  of  heaven  from  God, 

'  Having  the  glory  of  God  :  and  her  light  was  like  unto  a 
stone  most  px'ecious,  even  like  a  jasper  stone,  clear  as  crystal  ; 

'  And  had  a  wall  great  and  high,  and  had  twelve  gates, 
and  at  the  gates  twelve  angels,  and  names  written  thereon; 


Heaven  237 

which  are  the  navvies  of  the  twelve  tribes  of  the  children  of 
Israel : 

'  On  the  east  three  gates  ;  on  the  north  three  gates  ;  on 
the  south  three  gates  ;  and  on  the  west  three  gates. 

'  And  the  wall  of  the  city  had  twelve  foundations,  and  in 
them  the  names  of  the  twelve  Apostles  of  the  Lamb. 

And  he  that  talked  with  me  had  a  golden  reed  to  measure 
the  city,  and  the  gates  thereof,  and  the  wall  thereof. 

'  And  the  city  lieth  four-square,  and  the  length  is  as  large 
as  the  breadth  :  and  he  measured  the  city  with  the  reed, 
twelve  thousand  furlongs.  The  length  and  the  breadth  and 
the  height  of  it  are  equal. 

'  And  he  measured  the  wall  thereof,  an  hundred  and  forty 
and  four  cubits,  accovding  to  the  measure  of  a  man,  that  is, 
of  the  angel. 

'  And  the  building  of  the  wall  of  it  was  of  jasper  :  and  the 
city  was  pure  gold,  like  unto  clear  glass. 

'And  the  foundations  of  the  wall  of  the  city  weve  garnished 
with  all  manner  of  precious  stones.  The  first  foundation  was 
jasper  ;  the  second,  sapphire  ;  the  third,  a  chalcedony  ;  the 
fourth,  an  emerald  ; 

'  The  fifth,  sardonyx  ;  the  sixth,  sardius  ;  the  seventh, 
chrysolyte  ;  the  eighth,  beryl  ;  the  ninth,  a  topaz  ;  the  tenth, 
a  chrysoprasus  ;  the  eleventh,  a  jacinth ;  the  twelfth,  an 
amethyst. 

'  And  the  twelve  gates  weve  twelve  pearls  ;  every  several 
gate  was  of  one  pearl :  and  the  street  of  the  city  was  pure  gold, 
as  it  were  transparent  glass. 

'  And  I  saw  no  temple  therein  :  for  the  Lord  God  Almighty 
and  the  Lamb  are  the  temple  of  it. 

'  And  the  city  had  no  need  of  the  sun,  neither  of  the  moon, 
to  shine  in  it :  for  the  glory  of  God  did  lighten  it,  and  the 
Lamb  is  the  light  thereof. 

'  And  the  nations  of  them  which  are  saved  shall  walk  in 
the  light  of  it :  and  the  kings  of  the  earth  do  bring  their  glory 
and  honour  into  it. 

'  And  the  gates  of  it  shall  not  be  shut  at  all  by  day  :  for 
there  shall  be  no  night  there. 

'  And  they  shall  bring  the  glory  and  honour  of  the  nations 
into  it. 

'  And  there  shall  in  no  wise  enter  into  it  any  thing  that 
defileth,   neither  whatsoevev  worketh  abomination,   or  maketh 
a  lie  :  but  they  which  are  written  in  the  Lamb's  book  of  life.' 
11.  '  And  he  shewed  me  a  pure  river  of  water  of  life,  clear  as    Rev.  xxii.  i- 
crystal,    proceeding   out   of   the   throne   of   God   and   of   the       21. 
Lamb. 

'  In  the  midst  of  the  street  of  it,  and  on  either  side  of  the 
river,  was  theve  the  tree  of  life,  which  bare  twelve  mannev  of 
fruits,  and  yielded  her  fruit  every  month  :  and  the  leaves  of 
the  tree  weve  for  the  healing  of  the  nations. 

'  And  there  shall  be  no  more  curse  :  but  the  throne  of  God 
and  of  the  Lamb  shall  be  in  it ;  and  His  servants  shall  serve 
Him  : 

'  And  they  shall  see  His  face  ;  and  His  name  shall  be  in  their 
foreheads. 

'  And  there   shall  be  no   night  there  ;   and  they  need  no 


238  ■     The  Afte7'-  Life 

candle,  neither  light  of  the  sun  ;  for  the  Lord  God  givetli  them 
light :  and  they  shall  reign  for  ever  and  ever. 

'  And  he  said  unto  me,  These  sayings  are  faithful  and  true  : 
and  the  Lord  God  of  the  holy  prophets  sent  His  angel  to  shew 
unto  His  servants  the  things  which  must  shortly  be  done. 

'  Behold,  I  come  quickly  :  blessed  is  he  that  keepeth  the 
sayings  of  the  prophecy  of  this  book. 

'  And  I  John  saw  these  things,  and  heard  them.  And  when  I 
had  heard  and  seen,  I  fell  down  to  worship  before  the  feet  of 
the  angel  which  shewed  me  these  things. 

'  Then  saith  he  unto  me.  See  thou  do  it  not :  for  I  am  thy 
fellowservant,  and  of  thy  brethren  the  prophets,  and  of  them 
which  keep  the  sayings  of  this  book  :  worship  God. 

'  And  he  saith  unto  me,  Seal  not  the  sayings  of  the  prophecy 
of  this  book  :  for  the  time  is  at  hand. 

'  He  that  is  unjust,  let  him  be  unjust  still :  and  he  which 
is  filthy,  let  him  be  filthy  still  :  and  he  that  is  righteous,  let 
him  be  righteous  still :  and  he  that  is  holy,  let  him  be  holy 
still. 

'  And,  behold,  I  come  quickly  ;  and  My  reward  is  with  me, 
to  give  every  man  according  as  his  work  shall  be. 

'  I  am  Alpha  and  Omega,  the  beginning  and  the  end,  the 
first  and  the  last. 

'  Blessed  are  they  that  do  His  commandments,  that  they 
may  have  right  to  the  tree  of  life,  and  may  enter  in  through 
the  gates  into  the  city. 

'  For  without  are  dogs,  and  sorcerers,  and  whoremongers, 
and  murderers,  and  idolaters,  and  whosoever  loveth  and 
maketh  a  lie. 

'  I  Jesus  have  sent  Mine  angel  to  testify  unto  you  these 
things  in  the  churches.  I  am  the  root  and  the  offspring  of 
David,  and  the  bright  and  morning  star. 

'  And  the  Spirit  and  the  bride  say,  Come.  And  let  him 
that  heareth  say.  Come.  And  let  him  that  is  athirst  come. 
And  whosoever  will,  let  him  take  the  water  of  life  freely. 

'  For  I  testify  unto  every  man  that  heareth  the  words  of 
the  prophecy  of  this  book.  If  any  man  shall  add  unto  these 
things,  God  shall  add  unto  him  the  plagues  that  are  written  in 
this  book  : 

'  And  if  any  man  shall  take  away  from  the  words  of  the 
book  of  this  prophecy,  God  shall  take  away  his  part  out  of 
the  book  of  life,  and  out  of  the  holy  city,  and  from  the  things 
which  are  written  in  this  book. 

'  He  which  testifieth  these  things  saith.  Surely  I  come 
quickly.     Amen.     Even  so,  come,  Lord  Jesus. 

'  The  grace  of  our  Lord  Jesus  Christ  he  with  you  all.     Amen.' 


II. — God  the  Father. 

Matt.  V.  45.  1.  '  That  ye  may  be  the  children  of  your  Father  which  is  in 
heaven  :  for  He  maketh  His  sun  to  rise  on  the  evil  and  on  the 
good,  and  sendeth  rain  on  the  just  and  on  the  unjust.' 

Matt.  v.  48.  2.  '  Be  ye  therefore  perfect,  even  as  your  Father  which  is  in 
heaven  is  perfect.' 


God  the  Father 


239 


3.  '  That  thine  alms  may  be  in  secret :  and  thy  Father  which 
seeth  in  secret  Himself  shall  reward  thee  openly.' 

4.  '  But  thou,  when  thou  prayest,  enter  into  thy  closet,  and 
when  thou  hast  shut  thy  door,  pray  to  thy  Father  which  is  in 
secret ;  and  thy  Father  which  seeth  in  secret  shall  reward  thee 
openly.' 

5.  '  Be  not  ye  therefore  like  unto  them  :  for  your  Father 
knoweth  what  things  ye  have  need  of,  before  ye  ask  Him.' 

6.  '  For  if  ye  forgive  men  their  trespasses,  your  heavenly 
Father  will  also  forgive  you  : 

'  But  if  ye  forgive  not  men  their  trespasses,  neither  will 
your  Father  forgive  your  trespasses.' 

7.  '  That  thou  appear  not  unto  men  to  fast,  but  unto  thy 
Father  which  is  in  secret :  and  thy  Father,  which  seeth  in 
secret,  shall  reward  thee  openly.' 

8.  '  Behold  the  fowls  of  the  air :  for  they  sow  not,  neither  do 
they  reap,  nor  gather  into  barns  ;  yet  your  heavenly  Father 
feedeth  them.     Are  ye  not  much  better  than  they  ?' 

9.  '  Wherefore,  if  God  so  clothe  the  grass  of  the  field,  which 
to-day  is,  and  to-morrow  is  cast  into  the  oven,  shall  He  not 
much  more  clothe  you,  O  ye  of  little  faith  ?' 

10.  '  (For  after  all  these  things  do  the  Gentiles  seek :)  for  your 
heavenly  Father  knoweth  that  ye  have  need  of  all  these  things.' 

11.  'If  ye  then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your  Father  which  is  in 
heaven  give  good  things  to  them  that  ask  Him  ?' 

12.  '  For  it  is  not  ye  that  speak,  but  the  Spirit  of  your  Father 
which  speaketh  in  you.' 

13.  '  Are  not  two  sparrows  sold  for  a  farthing  ?  and  one  of  them 
shall  not  fall  on  the  ground  without  your  Father.' 

14.  '  At  that  time  Jesus  answered  and  said,  I  thank  Thee,  O 
Father,  Lord  of  heaven  and  earth,  because  Thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast  revealed  them 
unto  babes. 

'  Even  so,  Father  :  for  so  it  seemed  good  in  Thy  sight. 

'  All  things  are  delivered  unto  Me  of  My  Father  :  and  no 
man  knoweth  the  Son,  but  the  Father  ;  neither  knoweth  any 
man  the  Father,  save  the  Son,  and  he  to  whomsoever  the  Son 
will  reveal  Him.' 

15.  '  And  Jesus  answered  and  said  unto  him,  Blessed  art  thou, 
Simon  Bar-jona  :  for  flesh  and  blood  hath  not  revealed  it  unto 
thee,  but  My  Father  which  is  in  heaven.' 

16.  '  For  the  Son  of  man  shall  come  in  the  glory  of  His  Father 
with  His  angels  ;  and  then  He  shall  reward  every  man  accord-- 
ing  to  his  works.' 

17.  '  Take  heed  that  ye  despise  not  one  of  these  little  ones  ;  for 
I  say  unto  you.  That  in  heaven  their  angels  do  always  behold 
the  face  of  My  Father  which  is  in  heaven.' 

18.  '  Even  so  it  is  not  the  will  of  your  Father  which  is  in  heaven, 
that  one  of  these  little  ones  should  perish.' 

19.  '  Again  I  say  unto  you.  That  if  two  of  you  shall  agree  on 
earth  as  touching  any  thing  that  they  shall  ask,  it  shall  be 
done  for  them  of  My  Father  which  is  in  heaven.' 

20.  '  So  likewise  shall  my  heavenly  Father  do  also  unto  you, 
if  ye  from  your  hearts  forgive  not  every  one  his  brother  their - 
trespasses.' 


Matt. 

vi. 

4- 

Matt. 

vi. 

6. 

Matt. 

vi. 

8. 

Matt. 

vi. 

14, 

IS- 

Matt.  vi.  18. 


Matt.  vi.  26. 


Matt.  vi.  30. 


Matt. 

VI.  32. 

Matt. 

vii.  II, 

Matt. 

X.  20. 

Matt. 

X.  29. 

rMatt. 
j      27. 
1  Luke 

xi.  25- 

X.    21, 

I     22. 

Matt.  xvi.  17. 


(Matt. 

Mark 

(^Luke 

Matt. 
10. 

Matt. 

14. 
Matt. 

19- 

fMatt. 
iMark 


XVI.  27. 
viii.  38. 
ix.  26. 


xvni. 
xi.  26. 


240 


The  After  Life 


Matt.  XX.  23. 


Matt. '   xxiv. 

36. 
Markxiii.  32. 
Matt.      XXV. 

34- 

Matt.      XXV. 
40. 

Matt.     xxvi. 
29. 

Matt.     xxvi. 

S3- 

Luke  vi.   35, 
36. 


Luke  xi.  13. 


Luke  xii.  30- 
32. 


John  iv.   21- 

24. 


John   V.    17- 
31- 


21.  '  And  He  saith  unto  them,  Ye  shall  drink  indeed  of  My  cup, 
and  be  baptized  with  the  baptism  that  I  am  baptized  with  : 
but  to  sit  on  my  right  hand,  and  on  my  left,  is  not  Mine  to 
give,  but  it  shall  be  given  to  them  for  whom  it  is  prepared  of 
My  Father.' 

I  22.  '  But  of  that  day  and  hour  knoweth  no  man,  no,  not  the 
1^ angels  of  heaven,  but  My  Father  only.' 

23.  '  Then  shall  the  King  say  unto  them  on  His  right  hand. 
Come,  ye  blessed  of  My  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world.' 

24.  '  And  the  King  shall  answer  and  say  unto  them,  Verily  I 
say  unto  you,  Inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  My  brethren,  ye  have  done  it  unto  Me.' 

25.  '  But  I  say  unto  you,  I  will  not  drink  henceforth  of  this 
fruit  of  the  vine,  until  that  day  when  I  drink  it  new  with  you 
in  My  Father's  kingdom.' 

26.  '  Thinkest  thou  that  I  cannot  now  pray  to  My  Father,  and 
He  shall  presently  give  Me  more  than  twelve  legions  of 
angels  ?' 

27.  '  But  love  ye  your  enemies,  and  do  good,  and  lend,  hoping 
for  nothing  again  ;  and  your  reward  shall  be  great,  and  ye 
shall  be  the  children  of  the  Highest :  for  He  is  kind  unto  the 
unthankful  and  to  the  evil. 

'  Be  ye  therefore  merciful,  as  your  Father  also  is  merciful.' 

28.  '  If  ye  then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children  ;  how  much  more  shall  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask  Him  ?' 

29.  '  For  all  these  things  do  the  nations  of  the  world  seek  after  : 
and  your  Father  knoweth  that  ye  have  need  of  these  things. 

'  But  rather  seek  ye  the  kingdom  of  God  ;  and  all  these 
things  shall  be  added  unto  you.' 

'  Fear  not,  little  flock  ;  for  it  is  your  Father's  good  pleasure 
to  give  you  the  kingdom.' 

30.  '  Jesus  saith  unto  her.  Woman,  believe  Me,  the  hour  cometh, 
when  ye  shall  neither  in  this  mountain,  nor  yet  at  Jerusalem, 
worship  the  Father. 

'  Ye  worship  ye  know  not  what :  we  know  what  we  worship  : 
for  salvation  is  of  the  Jews. 

'  But  the  hour  cometh,  and  now  is,  when  the  true  worshippers 
shall  worship  the  Father  in  spirit  and  in  truth  :  for  the  Father 
seeketh  such  to  woi;ship  Him. 

'  God  is  a  Spirit,  and  they  that  worship  Him  must  worship 
Him  in  spirit  and  in  truth.' 

31.  '  But  Jesus  answered  them,  My  Father  worketh  hitherto, 
and  I  work. 

'  Therefore  the  Jews  sought  the  more  to  kill  Him,  because 
He  not  only  had  broken  the  Sabbath,  but  said  also  that  God 
was  His  Father,  making  Himself  equal  with  God. 

'  Then  answered  Jesus  and  said  unto  them.  Verily,  verily, 
I  say  unto  you.  The  Son  can  do  nothing  of  Himself,  but  what 
He  seeth  the  Father  do  :  for  what  things  soever  He  doeth, 
these  also  doeth  the  Son  likewise. 

'  For  the  Father  loveth  the  Son,  and  sheweth  Him  all 
things  that  Himself  doeth  :  and  He  -will  shew  Him  greater 
works  than  these,  that  ye  may  marvel. 


God  the  Father 


241 


'  For  as  the  Father  raiseth  up  the  dead,  and  quickeneth 
them  ;  even  so  the  Son  quickeneth  whom  He  will. 

'  For  the  Father  judgeth  no  man,  but  hath  committed  all 
judgment  unto  the  Son  : 

'  That  all  men  should  honour  the  Son,  even  as  they  honour 
the  Father.  He  that  honoureth  not  the  Son  honoureth  not 
the  Father  which  hath  sent  Him. 

'  Verily,  verily,  I  say  unto  you,  He  that  heareth  My  word, 
and  belie veth  on  Him  that  sent  Me,  hath  everlasting  life,*  and 
shall  not  come  into  condemnation  ;f  but  is  passed  from  death 
unto  life. 

'  Verily,  verily,  I  say  unto  you.  The  hour  is  coming,  and 
now  is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God  : 
and  they  that  hear  shall  live. 

'  For  as  the  Father  hath  life  in  Himself  ;  so  hath  He  given 
to  the  Son  to  have  life  in  Himself  ; 

'  And  hath  given  Him  authority  to  execute  Judgment  also, 
because  He  is  the  Son  of  man. 

'  Marvel  not  at  this  :  for  the  hour  is  coming,  in  the  which 
all  that  are  in  the  graves  shall  hear  His  voice, 

'  And  shall  come  forth  ;  they  that  have  done  good,  unto  the 
resurrection  of  life  ;  and  they  that  have  done  evil,  unto  the 
resurrection  of  damnation.  J 

'  I  can  of  Mine  own  self  do  nothing  :  as  I  hear,  I  judge  : 
and  my  judgment  is  just ;  because  I  seek  not  Mine  own  will, 
but  the  will  of  the  Father  which  hath  sent  Me. 

'  If  I  bear  witness  of  Myself,  My  witness  is  not  true. 

32.  '  But  I  have  greater  witness  than  that  of  John  :  for  the 
works  which  the  Father  hath  given  Me  to  finish,  the  same 
works  that  I  do,  bear  witness  of  Me,  that  the  Father  hath  sent 
Me. 

'  And  the  Father  Himself,  which  hath  sent  Me,  hath  borne 
witness  of  Me.  Ye  have  neither  heard  His  voice  at  any  time, 
nor  seen  His  shape. 

33.  '  Labour  not  for  the  meat  which  perisheth,  but  for  that 
meat  which  endureth  unto  everlasting  life,  which  the  Son  of 
man  shall  give  unto  you  :  for  Him  hath  God  the  Father  sealed." 

34.  '  Then  Jesus  said  unto  them,  Verily,  verily,  I  say  unto  you, 
Moses  gave  you  not  that  bread  from  heaven  ;  but  My  Father 
giveth  you  the  true  bread  from  heaven.' 

35.  '  All  that  the  Father  giveth  Me  shall  come  to  Me ;  and  him 
that  cometh  to  Me  I  will  in  no  wise  cast  out. 

'  For  I  came  down  from  heaven,  not  to  do  Mine  own  will, 
but  the  will  of  Him  that  sent  Me. 

'  And  this  is  the  Father's  will  which  hath  sent  Me,  that  of 
all  which  He  hath  given  me  I  should  lose  nothing,  but  should 
raise  it  up  again  at  the  last  day,' 

36.  '  No  man  can  come  to  Me,  except  the  Father  which  hath 
sent  Me  draw  him  :  and  I  will  raise  him  up  at  the  last  day. 

'  It  is  written  in  the  prophets.  And  they  shall  be  all  taught 
of  God.  Every  man  therefore  that  hath  heard,  and  hath 
learned  of  the  Father,  cometh  unto  me. 

'  Not  that  any  man  hath  seen  the  Father,  save  He  which 
is  of  God,  He  hath  seen  the  Father.' 

37.  '  As  the  living  Father  hath  sent  Me,  and  I  live  by  the 
Father  :  so  He  that  eateth  Me,  even  he  shall  live  by  Me.' 

16 


*  R.V. 

eternal 
life, 
t  R.V,  into 
judge- 
ment. 


X  R.V.  resur- 
rection 
of  judge- 
ment. 


John    v.    36, 
7>7- 


John  vi.  27. 
John  vi.  32. 


John  vi.   37- 
39. 


John  vi.  44- 

46. 


John  vi.  57. 


242 


The  After  Life 


John  vi.  65. 


John  vii.  28, 
29. 


John  viii.  16- 
19. 


John  viii.  27- 
29. 


John  viii.  38. 
Jolm  viii.  42. 


John  viii.  54, 

5  5- 


John    X.    15- 
18. 


John  X. 

25. 

John    X 
30. 

■    29, 

John  X. 

32. 

38.  '  And  He  said,  Therefore  said  I  unto  you,  that  no  man 
can  come  unto  Me,  except  it  were  given  unto  him  of  My 
Father.' 

39.  '  Then  cried  Jesus  in  the  temple  as  He  taught,  saying. 
Ye  both  know  Me,  and  ye  know  whence  I  am  :  and  I  am  not 
come  of  Myself,  but  He  that  sent  Me  is  true,  whom  ye  know 
not. 

'  But  I  know  Him  :  for  I  am  from  Him,  and  He  hath  sent 
Me.' 

40.  '  And  yet  if  I  judge.  My  judgment  is  true  :  for  I  am  not 
alone,  but  I  and  the  Father  that  sent  Me. 

'  It  is  also  written  in  your  law,  that  the  testimony  of  two 
men  is  true. 

'  I  am  one  that  bear  witness  of  Myself,  and  the  Father  that 
sent  Me  beareth  witness  of  Me. 

'  Then  said  they  unto  Flim,  Where  is  Thy  Father  ?     Jesus 
answered.   Ye  neither  know  Me,  nor  My  Father  :  if  ye  had 
known  Me,  ye  should  have  known  My  Father  also.' 
.41.   '  They  understood  not  that  He  spake  to  them  of  the  Father. 

'  Then  said  Jesus  unto  them,  When  ye  have  lifted  up  the 
Son  of  man,  then  shall  ye  know  that  I  am  He,  and  that  I  do 
nothing  of  Myself  ;  but  as  My  Father  hath  taught  Me,  I  speak 
these  things. 

'  jXnd  He  that  sent  Me  is  with  Me  :  the  Father  hath  not 
left  Me  alone  ;  for  I  do  always  those  things  that  please 
Him.' 

42.  '  I  speak  that  which  I  have  seen  with  My  Father  :  and  ye 
do  that  which  ye  have  seen  with  your  father.' 

43.  '  Jesus  said  unto  them.  If  God  were  your  Father,  ye  would 
love  Me  :  for  I  proceeded  forth  and  came  from  God  ;  neither 
came  I  of  Myself,  but  He  sent  Me.' 

44.  '  Jesus  answered.  If  I  honour  Myself,  My  honour  is  nothing  : 
it  is  My  Father  that  honoureth  Me  ;  of  whom  ye  sa}^,  that 
He  is  your  God  : 

'  Yet  ye  have  not  known  Him  ;  but  I  know  Him  :  and  if  I 
should  say,  I  know  Him  not,  I  shall  be  a  liar  like  unto  you  : 
but  I  know  Him,  and  keep  His  saying.' 

45.  '  As  the  Father  knoweth  Me,  even  so  know  I  the  Father : 
and  I  lay  down  My  life  for  the  sheep. 

'  And  other  sheep  I  have,  which  are  not  of  this  fold  :  them 
also  I  must  bring,  and  they  shall  hear  My  voice  ;  and  there 
shall  be  one  fold,  and  one  shepherd. 

'  Therefore  doth  My  Father  love  Me,  because  I  lay  down 
My  life,  that  I  might  take  it  again. 

'  No  m.an  taketh  it  from  Me,  but  I  lay  it  down  of  Myself. 
I  have  power  to  lay  it  down,  and  I  have  power  to  take  it 
again.     This  commandment  have  I  received  of  My  Father.' 

46.  '  Jesus  answered  them,  I  told  you,  and  ye  believed  not : 
the  works  that  I  do  in  My  Father's  name,  they  bear  witness 
of  Me.' 

47.  '  My  Father,  which  gave  them  Me,  is  greater  than  all  ;  and 
no  man  is  able  to  pluck  them  out  of  My  Father's  hand. 

'  I  and  My  Father  are  one.' 

48.  '  Jesus  answered  them,  Many  good  works  have  I  shewed 
you  from  My  Father  ;  for  which  of  those  works  do  ye  stone 
Me  ?' 


God  the  Father 


243 


John  xii.  49, 

SO. 

*  R.V.  life 
eternal. 

John  xiv.  2. 

John  xiv.  6- 
31. 


49.  '  Say  ye  of  Him,  whom  the  Father  hath  sanctified,  and    John   x.    36- 
sent  into  the  world,  Thou  blasphemest ;  because  I  said,  I  am       38. 

the  Son  of  God  ? 

'  If  I  do  not  the  works  of  My  Father,  believe  Me  not. 

'  But  if  I  do,  though  ye  believe  not  Me,  believe  the  works  : 
that  ye  may  know,  and  believe,  that  the  Father  is  in  Me,  and 
I  in  Him.' 

50.  '  If  any  man  serve  Me,  let  him  follow  Me ;  and  where  I  am,    John  xii.  26- 
there  shall  also  My  servant  be  :  if  any  man  serve  Me,  him       28. 

will  My  Father  honour. 

'  Now  is  My  soul  troubled  ;  and  what  shall  I  say  ?  Father, 
save  Me  from  this  hour  :  but  for  this  cause  came  I  unto  this 
hour. 

'  Father,  glorify  Thy  name.  Then  came  there  a  voice  from 
heaven,  saying,  I  have  both  glorified  it,  and  will  glorify  it 
again.' 

51.  '  For  I  have  not  spoken  of  Myself  ;  but  the  Father  which 
sent  Me,  He  gave  me  a  commandment,  what  I  should  say, 
and  what  I  should  speak. 

'  And  I  know  that  His  commandment  is  life  everlasting  :* 
whatsoever  I  speak  therefore,  even  as  the  Father  said  unto 
Me,  so  I  speak.' 

52.  '  In  My  Father's  house  are  many  mansions  :  if  it  ivere  not 
so,  I  would  have  told  you.     I  go  to  prepare  a  place  for  you.' 

53.  '  Jesus  saith  unto  him,  I  am  the  way,  the  truth,  and  the 
life  :  no  man  cometh  unto  the  Father,  but  by  Me. 

'  If  ye  had  known  Me,  ye  should  have  known  My  Father 
also  :  and  from  henceforth  ye  know  Him,  and  have  seen  Him. 

'  Philip  saith  unto  Him,  Lord,  shew  us  the  Father,  and  it 
sufficeth  us. 

'  Jesus  saith  unto  him.  Have  I  been  so  long  time  with  you, 
and  yet  hast  thou  not  known  Me,  Philip  ?  He  that  hath  seen 
Me  hath  seen  the  Father  ;  and  how  sayest  thou  then.  Shew  us 
the  Father  ? 

'  Believest  thou  not  that  I  am  in  the  Father,  and  the  Father 
in  Me  ?  the  words  that  I  speak  unto  you  I  speak  not  of  My- 
self :  but  the  Father  that  dwelleth  in  Me,  He  doeth  the  works. 

'  Believe  Me  that  I  am  in  the  Father,  and  the  Father  in 
Me  :  or  else  believe  Me  for  the  very  works'  sake. 

'  Verily,  verily,  I  say  unto  you.  He  that  believeth  on  Me, 
the  works  that  I  do  shall  he  do  also  ;  and  greater  works  than 
these  shall  he  do  ;  because  I  go  unto  My  Father. 

'  And  whatsoever  ye  shall  ask  in  My  name,  that  will  I  do, 
that  the  Father  may  be  glorified  in  the  Son. 

'  If  ye  shall  ask  any  thing  in  My  name,  I  will  do  it. 

'  If  ye  love  Me,  keep  My  commandments. 

*  And  I  will  pray  the  Father,  and  He  shall  give  you  another 
Comforter,  that  He  may  abide  with  you  for  ever  ; 

'  Even  the  Spirit  of  truth  ;  whom  the  world  cannot  receive, 
because  it  seeth  Him  not,  neither  knoweth  Him  :  but  ye  know 
Him  ;  for  He  dwelleth  with  you,  and  shall  be  in  you. 

'  I  will  not  leave  you  comfortless  :  I  will  come  to  you. 

'  Yet  a  little  while,  and  the  world  seeth  Me  no  more  ;  but 
ye  see  Me  :  because  I  live,  ye  shall  live  also. 

'  At  that  day  ye  shall  know  that  I  am  in  My  Father,  and 
ye  in  Me,  and  I  in  3^ou. 

16 — 2 


244  ^-^^  After  Life 

'  He  that  hath  I\Iy  commandments,  and  keepeth  them,  he 
it  is  that  loveth  Me  :  and  he  that  loveth  Me  shall  be  loved  of 
My  Father,  and  I  will  love  him,  and  will  manifest  Myself  to  him. 

'  Judas  saith  unto  Him,  not  Iscariot,  Lord,  how  is  it  that 
Thou  wilt  manifest  Thyself  unto  us,  and  not  unto  the  world  ? 

'  Jesus  answered  and  said  unto  him.  If  a  man  love  Me,  he 
will  keep  My  words  :  and  My  Father  will  love  him,  and  we 
^vill  come  unto  him,  and  make  our  abode  with  him. 

'  He  that  loveth  Me  not  keepeth  not  My  sayings  :  and 
the  word  which  ye  hear  is  not  Mine,  but  the  Father's  which 
sent  Me. 

'  These  things  have  I  spoken  unto  you,  being  yet  present 
with  you. 

'  But  the  Comforter,  which  is  the  Holy  Ghost,  whom  the 
Father  will  send  in  My  name.  He  shall  teach  you  all  things, 
and  bring  all  things  to  your  remembrance,  whatsoever  I  have 
said  unto  you. 

'  Peace  I  leave  with  you,  My  peace  I  give  unto  you  :  not 
as  the  world  giveth,  give  I  unto  you.  Let  not  your  heart  be 
troubled,  neither  let  it  be  afraid. 

'  Ye  have  heard  how  I  said  unto  you,  I  go  away,  and  come 
again  unto  you.  If  ye  loved  Me,  ye  would  rejoice,  because 
I  said,  I  go  unto  the  Father  :  for  My  Father  is  greater  than  I. 

'  And  now  I  have  told  you  before  it  come  to  pass,  that, 
when  it  is  come  to  pass,  ye  might  believe. 

'  Hereafter  I  will  not  talk  much  with  you  :  for  the  prince 
of  this  world  cometh,  and  hath  nothing  in  Me. 

'  But  that  the  world  may  know  that  I  love  the  Father  ;  and 
as  the  Father  gave  Me  commandment,  even  so  I  do.     Arise, 
let  us  go  hence.' 
John  XV.   8-   54.   '  Herein  is  My  Father  glorified,  that  ye  bear  much  fruit ; 
lo.  so  shall  ye  be  My  disciples. 

'  As  the  Father  hath  loved  Me,  so  have  I  loved  you  :  con- 
tinue ye  in  My  love. 

'  If  ye  keep  My  commandments,  ye  shall  abide  in  My  love  ; 
even  as  I  have  kept  My  Father's  commandments,  and  abide 
in  His  love.' 
John  XV.  15,    55.  '  Henceforth  I  call  you  not  servants  ;  for  the  servant  knoweth 
16.  not  what  his  lord  doeth  :  but  I  have  called  you  friends  ;  for 

all  things  that  I  have  heard  of  My  Father  I  have  made  known 
unto  you. 

'  Ye   have   not   chosen   Me,   but   I   have   chosen   you,    and 
ordained  you,  that  ye  should  go  and  bring  forth  fruit,  and 
that  5^our  fruit  should  remain  :  that  whatsoever  ye  shall  ask 
of  the  Father  in  My  name.  He  may  give  it  you.' 
John  XV.  23-    56.   '  He  that  hateth  Me  hateth  My  Father  also. 
26.  '  If  I  had  not  done  among  them  the  works  which  none  other 

man  did,  they  had  not  had  sin  :  but  now  have  they  both  seen 
and  hated  both  Me  and  My  Father. 

'  But  this  cometh  to  pass,  that  the  word  might  be  fulfilled 
that  is  written  in  their  law.  They  hated  Me  without  a  cause. 

'  But  when  the  Comforter  is  come,  whom  I  will  send  unto 
you   from  the   Father,   even  the   Spirit  of  truth,   which  pro- 
ceedeth  from  the  Father,  He  shall  testify  of  Me.' 
John  xvi.  3.     57.  '  And  these  things  will  they  do  unto  you,  because  they 
have  not  known  the  Father,  nor  Me.' 


God  the  Father 


245 


58.  '  And  in  that  day  ye  shall  ask  Me  nothing.  Verily,  verily, 
I  say  unto  you,  Whatsoever  ye  shall  ask  the  Father  in  My 
name,  He  will  give  it  you. 

'  Hitherto  have  ye  asked  nothing  in  My  name  :  ask,  and 
ye  shall  receive,  that  your  joy  may  be  full. 

'  These  things  have  I  spoken  unto  you  in  proverbs  :  but  the 
time  Cometh,  when  I  shall  no  more  speak  unto  you  in  proverbs, 
but  I  shall  shew  you  plainly  of  the  Father. 

'  At  that  day  ye  shall  ask  in  My  name  :  and  I  say  not  unto 
you,  that  I  will  pray  the  Father  for  you  : 

'  For  the  Father  Himself  loveth  you,  because  ye  have  loved 
Me,  and  have  believed  that  I  came  out  from  God. 

'  I  came  forth  from  the  Father,  and  am  come  into  the 
world  :  again,  I  leave  the  world,  and  go  to  the  Father.' 

59.  '  These  words  spake  Jesus,  and  lifted  up  His  eyes  to  heaven, 
and  said.  Father,  the  hour  is  come  ;  glorify  Thy  Son,  that 
Thy  Son  also  may  glorify  Thee  : 

'  As  Thou  hast  given  Him  power  over  all  flesh,  that  He 
should  give  eternal  life  to  as  many  as  Thou  hast  given  Him. 

'  And  this  is  life  eternal,  that  they  might  know  Thee  the 
only  true  God,  and  Jesus  Christ,  whom  Thou  hast  sent. 

'  I  have  glorified  Thee  on  the  earth  :  I  have  finished  the 
work  which  Thou  gavest  Me  to  do. 

'  And  now,  O  Father,  glorify  Thou  Me  with  Thine  own  self 
with  the  glory  which  I  had  with  Thee  before  the  world  was.' 

60.  '  And  now  I  am  no  more  in  the  world,  but  these  are  in  the 
world,  and  I  come  to  Thee.  Holy  Father,  keep  through 
Thine  own  name  those  whom  Thou  hast  given  Me,  that  they 
may  be  one,  as  we  are.' 

61.  '  That  they  all  may  be  one  ;  as  Thou,  Father,  art  in  Me, 
and  I  in  Thee,  that  they  also  may  be  one  in  us  :  that  the 
world  may  believe  that  Thou  hast  sent  Me. 

'  And  the  glory  which  Thou  gavest  Me  I  have  given  them  ; 
that  they  may  be  one,  even  as  we  are  one  : 

'  I  in  them,  and  Thou  in  Me,  that  they  may  be  made  perfect 
in  one  ;  and  that  the  world  may  know  that  Thou  hast  sent  Me, 
and  hast  loved  them,  as  Thou  hast  loved  Me. 

'  Father,  I  will  that  they  also,  whom  Thou  hast  given  me, 
be  with  Me  where  I  am  ;  that  they  may  behold  My  glory, 
which  Thou  hast  given  Me  :  for  Thou  lovedst  Me  before  the 
foundation  of  the  world. 

'  O  righteous  Father,  the  world  hath  not  known  Thee  :  but 
I  have  known  Thee,  and  these  have  known  that  Thou  hast 
sent  Me.' 

62.  '  Jesus  saith  unto  her.  Touch  Me  not ;  for  I  am  not  yet 
ascended  to  My  Father  :  but  go  to  My  brethren,  and  say  unto 
them,  I  ascend  unto  M}^  Father,  and  your  Father  ;  and  to  My 
God,  and  your  God.' 

63.  '  Then  said  Jesus  to  them  again,  Peace  he  unto  you  :  as 
My  Father  hath  sent  Me,  even  so  send  I  you.' 

64.  '  One  God  and  Father  of  all,  who  is  above  all,  and  through 
all,  and  in  you  all.' 

65.  '  He  that  overcometh,  the  same  shall  be  clothed  in  white 
raiment  ;  and  I  will  not  blot  out  his  name  out  of  the  book 
of  life,  but  I  will  confess  his  name  before  My  Father,  and 
before  His  angels.' 


John  xvi.  23- 

28. 


John  xvii.  i- 


John  xvii.  II. 


John       xvii. 
21-25. 


John  XX.  17. 

John  XX.  21. 
Eph.  iv.  6. 
Rev.  iii.  5. 


246 


The  After  Life 


A  general 
view  of 
heaven. 

Rev.  S.  D.  F. 
Salmond, 
D.D.. 


I  Cor.  ii.  9. 


A  symbolical 

view. 
Rev.    H.    H. 

Dobney, 

1844. 


Summary  of 
the  Bible 
teaching. 


"  The  Scriptures  give  us  a  large  general  view  of 
heaven  as  the  final  home  of  God's  servants  ;  of  its  re- 
wards as  having  degrees  corresponding  to  the  character 
and  the  service  ;  of  its  blessedness  as  found  in  freedom 
from  all  sin,  pain,  sorrow  ;  in  the  manifestation  of  the 
eternal  love  and  glory  ;  in  the  realization  of  hope  ;  the 
possession  of  all  good  ;  the  presence  of  Christ  ;  the 
immediate  vision  and  fellowship  of  God.  It  leaves 
much  to  the  sanctified  imagination,  and  makes  its  final 
teaching  this  :  '  Eye  hath  not  seen,  nor  ear  heard, 
neither  have  entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love  Him.'  "^ 

"  Heaven  is  set  forth  as  a  paradise,  a  pleasure  garden, 
where  are  found  trees  of  delicious  fruitage,  and  springs 
and  streams  of  water  as  clear  as  crystal  (an  idea  pecu- 
liarly grateful  to  the  Easterns  among  whom  the  word 
originated).  It  is  a  city  with  splendid  walls  and  gates 
and  streets,  where  gold  and  pearls  and  precious  stones 
abound,  giving  to  all  on  which  the  eye  can  rest  a  most 
magnificent  aspect.  It  is  a  banquet,  the  most  costly 
that  can  be  conceived,  at  which  we  are  to  sit  down  on 
eims  of  happy  friendship  with  the  noblest  guests.  A 
palace,  and  the  inhabitants  are  princes,  arrayed  in 
sumptuous  robes,  and  wearing  crowns  of  glory. 

"  It  is  in  this  way  heaven  is  presented  to  us  ;  but  none 
of  us  expect  that  all  this  will  be  literally  fulfilled  :  yet 
thus  is  the  imagination  stimulated  to  conceive  of  what- 
ever may  be  glorious,  and  heaven  will  immeasurably 
exceed  all  we  have  ever  imagined.  '  Then  shall  we  be 
satisfied.'  There  is  no  danger  of  our  colouring  too 
highly  the  glories  of  the  heavenly  world. "^ 

I  do  not  propose  to  attempt  to  write  an  imaginary 
description  of  heaven,  about  which  very  little  is  told 
us,  but  I  shall  adhere  to  the  exact  words  of  Scripture. 


1  "A  Dictionary  of  the  Bible,"  by  Rev.  James  Hastings, 
D.D.,  vol.  ii.,  1S99,  p.  324.  An  article  by  the  late  Principal 
Rev.  S.  D.  F.  Salmond,  D.D.     (T.  and  T.  Clark,  Edinburgh.) 

2  "  Lectures  on  Future  Punishment,"  by  Rev.  H.  H.  Dobney, 
1844,  p.  82.     (T.  Ward  and  Co.) 


God  the  Father  247 


St.  Paul  wrote  that  "  flesh  and  blood  cannot  mherit   i  Cor.  xv.  50. 
the  kingdom  of  God,"  and  we  read,  "  there  shall  in  no 
wise  enter  into  it  anything  that  defileth,  neither  what-  Rev.  xxi.  27. 
soever  worketh  abomination,  or  maketh  a  lie." 

As  regards  the  Appearance  of  the  Faithful. 

1.  "  We  shall  be  like  Him  ;  for  we  shall  see  Him  as    i  John  iii.  2. 
He  is." 

2.  They  will  have  "  a  spiritual  body,"  or  "  a  celestial   i  Cor.  xv.  40, 
body."  44. 

3.  They   "  are  changed  into   the  same  image — ^the  2  Cor.  iii.  is. 
glory  of  the  Lord — from  glory  to  glory." 

4.  Their  vile  bodies  shall  be  changed  that  they  "  may  Phil.  iii.  21. 
be  fashioned  like  unto  His  glorious  body." 

5.  If  any  raiment  is  worn,  it  would  seem  from  the 
many  passages  of  Scripture  which  I  have  quoted  that 

it  will  consist  of  "  white  robes,"  but  perhaps  the  words  Rev.  iii.  5. 
are  symbolical. 

Life  in  Heaven.  ,„    , 

'  /Zech.  vm.  5. 


I.  I  think  it  is  certain  that  one  feature  of  the  life 
will  be  the  number  of  children. 


IMatt.     xviii. 

10,  xix.  14. 
Mark  x.  14. 
Luke      xviii. 

16. 

2.  The  Spirits  in  Heaven  "  neither  marry,  nor  are  (    30. 
given  in  marriage,  but  are  as  the  angels  of  God."  JL^k^  ^"  "^' 

3.  I  shall  lay  no  stress  on  the  passages  in  the  Apoca- 
lypse which  speak  of  singing  and  harping,  as  the  words 
are  probably  symbolical,  and  we  have  no  key  to  enable 
us  to  translate  them. 


The  Glory  of  Heaven. 

1.  Jesus  Himself  said  : 

'  In  My  Father's  house  are  many  mansions.'  John  xiv.  2. 

2.  St.  Paul  wrote  : 

'I  reckon  that  the  sufferings  of  this  present  time  are  not   Rom. viii.  18. 


248  The  After  Life 

worthy  to  be  compared  with  the  glory  which  shall  be  revealed 
in  us.' 

3.  And  St.  Paul,  again,  said  : 

I  Cor.  ii.  ix.  '  Eye  hath  not  seen  nor  ear  heard,  neither  have  entered 

(Isa.  Ixiv.  4.)    into  the  heart  of  man,  the  things  which  God  hath  prepared 
for  them  that  love  Him.' 


Peace  of  Heaven. 

Rev.  xiv.  13.         !•   '  They  may  rest  from  their  labours.' 

Rev.  vii.  16.         2-   '  They  shall  hunger  no  more,  neither  thirst  any  more  ; 

neither  shall  the  sun  light  on  them,  nor  any  heat.' 
Rev.  xxi.  4.  3'   '  And  God  shall  wipe  away  all  tears  from  their  eyes  ; 

and  there  shall  be  no  more  death,  neither  sorrow,  nor  crying, 

neither  shall  there  be  any  more  pain  :  for  the  former  things 

are  passed  away.' 
Rev.  xxii.  3.         4-   '  And  there  shall  be  no  more  curse.' 


CHAPTER  XI 

CONCLUSION. 


CHAPTER  XI 

Conclusion. 

The  chronology  of  the  Bible,  which  was  drawn  up  by 

Bishop  Usher  in  the  reign  of  Charles  I.,  has  now  been  Antiquity  of 

generally  repudiated.     Bishop  Usher  gave  the  date  of      ™^°" 

the  creation  of  the  earth  as  4004  B.C.,  and  this  being 

printed   on   the   first  page  of   the  Bible  made  many 

persons  think  that  it  was  part  of  the  Sacred  Record. 

Writing  in  1863,  Sir  Charles  Lyell  said,  "  Since  the 
commencement  of  the  present  century,  the  occasional 
occurrence,  in  various  parts  of  Europe,  of  the  bones 
of  man  or  the  works  of  his  hands,  in  cave  breccias  and 
stalactites,  associated  with  the  remains  of  the  extinct 
hyaena,  bear,  elephant,  or  rhinoceros,  has  given  rise 
to  a  suspicion  that  the  date  of  Man  must  be  carried 
back  further  than  we  had  heretofore  imagined.  .  .  . 
Of  late  years  we  have  obtained  convincing  proofs  that 
the  mammoth  and  many  other  extinct  mammalian 
species,  very  common  in  caves,  occur  also  in  undis- 
turbed alluvium,  embedded  in  such  a  manner  with 
works  of  art,  as  to  leave  no  room  for  doubt  that  man 
and  the  mammoth  co-existed."^ 

Human  civilization  in  Europe  has  passed  through 
four  distinct  stages,  which  have  been  named  as  follows  : 

1.  The  Stone  Age,  which  is  divided  into  the 
Palaeolithic,  or  rough-hewn  stone  age,  and  the  Neo- 
lithic, or  polished  stone  age. 

2.  The  Copper  Age. 

3.  The  Bronze  Age. 

4.  The  Iron  Age. 

1  "  Antiquity  of  Man,"  by  Sir  C.  Lyell,  1863,  pp.  i,  2.  (John 
Murray. ) 

251 


252  The  After  Life 

The  evidence  of  the  antiquity  of  man  is  generally 
arranged  under  the  following  heads  •?- 

1.  Flints  worked  into  stone  implements. 

2.  The  Bone  Caves. 

3.  The  Peat  Mosses. 

4.  The  Kitchen-middens. 

5.  The  Lake  dwellings,  and 

6.  The  Nuraghi  of  Sardinia. 

Many  attempts  have  been  made  to  estimate  from 

the  above  the  date  of  the  first  appearance  of  man  in 

Europe,  but  the  only  result  is  the  saying,   "God  is 

eternal,  but  man  is  indeed  old." 

The    Higher       Before   proceeding   to    draw   conclusions   from   the 

Criticism     account  of  the  Creation  found  in  Genesis,  I  must  protest 

of  the  Old  ... 

Testa-         against  the  Higher  Criticism  of  the  Old  Testament  ,2 
™^"*"  which  has  affirmed  that  the  first  of  the  two  Creation 

narratives  corresponds  closely  to  the  great  Assyrian 
Epic  of  Creation,  of  which  a  copy  was  found  among  the 
ruins  of  Nineveh.  The  second  resembles  the  more 
ancient  narrative  which  comes  to  us  from  the  Acca- 
dians,  written  perhaps  2,000  years  before  Abraham 
left  Ur  of  the  Chaldees.  The  great  antiquity  of  the 
two  Babylonian  poems  makes  it  certain  that  they 
were  earlier  than  Genesis. 

Dr.  Driver,^  Canon  of  Christ  Church,  Oxford,  has 
gone  much  deeper  into  these  questions  than  was 
possible  in  a  school  text  book,  but  the  result  is  the 
same. 

The  two  German  writers,  Wellhausen"*  and  Kuenen^, 

;  1  "  Man  before  Metals,"  by  Joly,  1883.    (Kegan  Paul,  Trench.) 

2  "Lessons  from  the  Old  Testament:  Senior  Course,"  by 
Rev.  M.  G.  Glazebrook,  late  head-master  of  Clifton  College. 

2  "  Commentary  on  the  Book  of  Genesis,"  by  Dr.  S.  R. 
Driver,   1904.     (Methuen.) 

*  "  Sketch  of  the  History  of  Israel  and  Judah,"  by  Professor 
Wellhausen,  third  edition,  1891.  (Adam  and  Charles  Black, 
London.) 

^  "  Religion  of  Israel,"  by  Dr.  Kuenen,  translated  from  the 
Dutch  by  A.  H.  May,  1873  (Theological  Translation  Fund), 
quoted  in  New  '  Biblical  Guide,'  by  Rev.  John  Urquhart,  1899. 
(S.  W.  Partridge  and  Co.) 


Conclusion  253 


have,  I  believe,  gone  beyond  any  English  critics,  and 
they  assert  that  there  is  nothing  to  be  relied  on  in  the 
History  of  Israel  before  800  B.C.,  when  Hosea  and  Amos 
wrote,  and  they  protest  that  all  the  history  contained 
in  the  books  named  after  Moses  and  Joshua  is  in- 
credible. 

Dr.  Kuenen^  said  there  has  been  no  revelation 
from  God,  and  there  is  no  difference  between  the  origin 
of  the  religion  of  Israel  and  any  of  the  other  religions 
of  the  world. 2 

In  denying  that  Moses  wrote  the  Pentateuch,  the 
later  critics  have  gone  astray  from  the  teaching  of 
Jean  Astruc  and  Professor  Eichhorn  of  Gottingen, 
the  Father  of  their  so-called  science,  in  the  same  way 
that  Darwin's  disciples  have  exceeded  his  teaching. 

It  is  a  common  saying  now  that  Darwin  proved  Darwin, 
the  descent  of  human  beings  from  monkeys,  whereas, 
in  writing  to  George  Bentham,  on  May  22,  1863, 
Darwin  said  :  "  The  belief  in  natural  selection  must  at 
present  be  grounded  entirely  on  general  considerations. 
When  we  descend  to  details  we  cannot  prove  that  a 
single  species  has  changed. "^ 

I  do  not  consider  that  the  critics  are  warranted  in  Truth  of  the 
holding  that  the  Hebrew  accounts  of  the  Creation,      Bible 

°  '        record. 

the  Fall,  and  the  Flood,  are  founded  on  earlier 
Assyrian,  Babylonian,  and  Chaldean  narratives,  and 
I  think  it  more  probable  that  the  true  accounts  were 
handed  down  by  tradition  in  Abraham's  branch  of  the 
human  family,  and  that  distorted  accounts  were 
adopted  by  the  races  mentioned. 

The  researches  of  Dr.  Glaser'',  in  Arabia  have  brought 

1  "  Religion  of  Israel,"  by  Dr.  Keunen,  translated  from  the 
Dutch  by  A.  H.  May,  1873  (Theological  Translation  Fund), 
quoted  in  '  New  Biblical  Guide,'  by  Rev.  John  Urquhart,  1899. 
(S.  W.  Partridge  and  Co.) 

2  "  A  Study  on  the  Pentateuch  :  Introductory  on  Dr. 
Kuenen's  '  Religion  of  Israel,'  "  by  Rev.  R.  P.  Stebbins,  D.D., 
1 88 1,  p.  9.     (George  H.  Ellis,  Boston.) 

3  National  Review,  September,  1895. 

*  "  New  Biblical  Guide,"  by  Rev.  John  Urquhart,  1899, 
pp.  132-137.      (S.  W.  Partridge  and  Co.) 


254 


The  After  Life 


Population 

of  the 

earth 

before 

Adam. 
Gen.  ii.  7-22. 


to  light  an  ancient  civilization,  whose  monuments 
seem  to  show  that  the  use  of  the  Hebrew  writing  goes 
back  to  a  remote  antiquity,  and  that  the  Book  of  Job 
may  have  existed,  as  we  have  it  now,  before  the  time 
of  Moses. 

It  is  therefore  quite  possible  that  Abraham's  family 
may  have  possessed  records  on  clay  cylinders  or 
tablets  of  an  earlier  date  than  those  found  in  Babylon 
and  elsewhere,  which  were  buried  or  lost  during  the 
subsequent  wanderings,  and  their  discovery  would  at 
once  upset  the  theory  now  set  up. 

"  The  Sinaitic  survey  and  the  researches  of  Professor 
Palmer,  of  Mr.  Trumbull,  and  of  others,  have  led 
scholarship  past  the  quibblings  of  Colenso,  and  have 
disclosed  the  marvellous  fidelity  of  the  narrative  of 
Israel's  memorable  journeyings.''^ 

Dr.  Bickell  writes  :  "  It  is  a  fact  well  worthy  of 
remark,  that  the  great  historical  discoveries  of  our 
epoch  in  a  way  join  hands  to  defend  the  Mosaic  author- 
ship of  the  Pentateuch.  While  Egyptology  makes 
us  acquainted  with  the  condition  of  Egypt  even  to 
the  minutest  details,  and  thus  proves  the  authenticity 
of  that  Book,  by  compelling  us  to  admit  that  its 
author  must,  like  Moses,  have  lived  in  the  valley  of  the 
Nile,  Assyriology  demonstrates  the  falsity  of  the 
hypothesis  of  various  original  sources,  and  proves 
the  unity  of  this  fundamental  writing  of  Divine 
revelation.  "2 

Turning  now  to  the  Bible  record,  I  adhere  to  the 
account  of  the  formation  of  Adam  and  Eve,  ajter 
the  seventh  "  dayT  in  4157  B.C.,  according  to  the 
Hebrew  text,  or  5328  B.C.,  according  to  the  Septuagint 
Version.^ 

There  is,  however,  a  distinct  account  of  the  making 

1-  "  New  Biblical  Guide,"  by  Rev.  John  Urquhart,  1899. 
p.  137.     (S.  W.  Partridge  and  Co.) 

2  Ibid. 

3  "  Commentary  on  the  Book  of  Genesis,"  by  Dr.  S.  R. 
Driver,   1904.     (Methuen.) 


Conclusion  255 


of  man  on  the  sixth  "  day,"  and  this  I  hold  refers  to  Gen.  i.  26-29. 
the   ancestors    of   the    human   beings   who   preceded 
Adam  on  the  earth. 

We  are  told  again  of  these  previously  existing  people 
in  the  account  of  the  exile  of  Cain  : 

'And  Cain  said  unto  the  Lord,  My  punishment  is  greater   Gen.   iv.   13, 
than  I  can  bear.  i4' 

'  Behold,  thou  hast  driven  me  out  this  day  from  the  face 
of  the  earth  ;  and  from  Thy  face  shall  I  be  hid  ;  and  I  shall 
be  a  fugitive  and  a  vagabond  in  the  earth  ;  and  it  shall  come 
to  pass  that  everyone  that  findeth  me  shall  slay  me.' 

This  clearly  points  to  the  presence  on  the  earth  of 
human  beings  other  than  Adam's  family,  and  the 
Higher  Criticism,  while  admitting  the  fact,  meets  the 
difficulty  by  saying  that  "  Cain  and  Abel  are  not  mere 
individuals,  but  types  representing  two  kinds  of  men — 
the  settled,  pastoral  people,  and  the  wandering  Arabs 
of  the  desert."^ 

There  is  no  suf&cient  warrant  for  this  view,  and  the 
critics  have  adopted  it  only  because  they  saw  no  other 
way  out  of  the  difficulty. 

'  And  Cain  went  out  from  the  presence  of  the  Lord,  and   Gen.   iv.   16, 
dwelt  in  the  land  of  Nod,  on  the  east  of   Eden.     And  Cain        17. 
knew  his  wife,  and  she  conceived  and  bare  Enoch :  and  he 
builded  a  city.' 

Now,  in  the  first  place,  Cain's  possession  of  a  wife 
presupposes  some  previously  existing  people,  unless 
he  married  a  sister,  as  is,  I  know,  taught  in  some 
Sunday  schools  ;  and,  besides,  Cain  and  his  family 
could  not  have  built  a  city. 

Every  difficulty,  however,  is  solved  if  we  admit 
that  there  were  to  the  east  of  Eden  human  beings  of 
a  lower  type  than  the  Adamites,  and  the  appearance 
among  them  of  Cain,  the  Adamite,  and  his  taking  one 
of  their  women  to  be  his  wife,  may  very  naturally 
have  induced  them  to  accept  him  as  their  chief,  and 
under  his  guidance  they  built  a  city. 

^  "  Lessons  from  the  Old  Testament :  Senior  Course,"  by 
the  Rev.  M.  G.  Glazebrook,  late  head  master  of  Clifton 
College. 


256 


The  After  Life 


Gen.  vi.  2.  The  statement,   "  that  the  sons   of   God  saw  the 

daughters  of  men  that  they  were  fair  ;  and  they  took 
them  wives  of  all  which  they  chose,"  has  been  ex- 
plained in  many  ways. 

The  simplest  explanation  is  that  the  Adamite  women 
intermarried  with  the  sons  or  servants  of  the  gods — 
false  gods  as  distinguished  from  "the  living  God,"^ 
who  may  have  been  the  previously  existing  negroes, 
or  some  of  Cain's  descendants. 

The  author  of  "  Adam  and  the  Adamite  "  came  to 
the  same  conclusion  as  I  have,  namely,  that  the  Bible 
teaches  the  existence  of  human  beings  on  the  earth 
before  Adam. 

He  says  that  if  the  Hebrew  words,  which  are  trans- 
Gen.  i.  26,27.  lated  "man,"  had  been  more  correctly  rendered 
"  Adam  "  and  "  the  Adamite,"  it  would  be  seen  that 
"  this  record  of  Adam's  creation,  in  the  first  chapter 
of  Genesis,  is  obviously  suggestive  of  the  existence  of 
other  and  inferior  races  of  human  beings. "^ 

The  author  further  points  out  that  there  is  another 
Hebrew  word — "  ish  " — which  "  is  the  generic  term 
for  man,"  or  mankind  in  general,  including  the 
Adamite  ;  and  he  gives  the  following  passages  in  Scrip- 
ture to  show  the  distinction  between  "  Adam  "  and 
"  ish,"  the  one  denoting  the  higher  race,  and  the  other 
as  including  the  lower  races  of  men  : 

Ps.  xlix.  1,2.        '  Hear  this,  all  ye  people  ;  give  ear,  all  ye  inhabitants  of 
*  A.V.  low       the  world  :  Both  sons  of  Adam  and  sons  of  man,*  (ish)  rich 

and  high,    and  poor,  together.' 
Ps.  Ixii.  9. 
•j-  A.V.  men 

of  low 

degree, 

and  men 

of  high 

degree. 
Isa.  ii.  9. 
+  A.V.  the 

mean 

man, 

and  the 

great 

man. 


'  Surely  sons  of  Adam  are  vanity,  and  sons  of  manf  (ish) 
are  a  lie.' 


'  The  Adamite  boweth  down  like  as  man  J  (ish)  humbleth 
'himself.' 

1  "  Adam    and    the    Adamite,"  by  Dominick  M'Causland, 
Q.C.,  LL.D.,  1S72,  pp.  156-200.     (Macmillan.)  2  /j^'^. 


Conclusion  257 


'  And  the  Adamite  shall  bow  down,   and  the  man*   (ish) 
shall  humble  himself.' 


/-Isa.  V.  15. 
*  A.V.  the 
mean 
man, 
and  the 
mighty- 
man. 


"  Scripture  revelation  was  given  to  instruct  us  as  to 
the  origin  and  history  of  the  first  Adam  and  his  race, 
to  render  intelHgible  the  advent  and  the  office  of  the 
second  Adam,  and  it  scrupulously  adheres  to  that 
theme,  to  the  exclusion  of  all  collateral  matters  ;  so 
that  the  allusions  to  the  non- Adamite  are,  as  might 
have  been  expected,  few  and  indirect,  being  introduced 
only  when  necessarily  connected  with  the  primary 
subject.  In  illustration  of  this  economy  of  the  Bible 
revelations,  we  may  remark  that  neither  Moses  nor 
the  prophets  make  any  allusion  to  the  Negro,  though 
the  Israelites  in  Egypt  must  have  been  brought  into 
contact  with  them.  .  .  . 

"  While  salvation  is  proclaimed  to  the  heathen,  it  is 
proclaimed  by  faith  in  Christ,  to  be  preached  by 
Adamite  missionaries. "^ 

The  teaching  of  the  day  seems  to  be  that  the  Creation  Evolution 
narratives  cannot  be  understood  literally,  and  that  the 
appearance  of  all  living  forms  on  the  earth  must  be 
attributed  to  evolution.  After  considerable  study  of 
the  subject,  my  own  judgment  is  that  this  theory  is 
"  non-proven,"  but,  on  the  supposition  that  it  may 
be  correct  as  regards  the  making  of  man  on  the  sixth 
day,  I  point  out  that  Darwin's^  idea  was  that  the 
Ancestors  of  Mankind  may  have  branched  off,  in  the 
first  or  earliest  part  of  the  Tertiary  period,  from  a 
species  of  the  Catarrhine  group  of  apes,  which  are  long 
since  extinct. 

"  It  must  not  be  supposed,"  he  said,  "  that  the 
divergence  of  Man  from  his  Simian  ancestors  can  be 
traced  back  to  any  one  pair  of  progenitors."^    The 

^  "  Adam  and  the  Adamite,"  by  Dominick  M'Causland, 
Q.C.,  LL.D.,  1872,  pp.  185,  295,     (Macmillan.) 

2  "  Descent  of  Man,"  by  Darwin,  1871.     (John  Murray.) 

3  Ibid.,  p.  608. 

17 


258  The  After  Life 

process  of  evolution  was  going  on  in  every  part  of  the 
world,  and,  in  those  parts  inhabited  by  this  species  of 
apes,  human  beings  were  evolved,  about  the  same  time, 
similar  to  each  other,  but  with  well  marked  diver- 
sities. 

This  is  sufficient  to  account  for  the  difference  to  be 
found  in  the  aborigines  of  different  parts  of  the  world, 
and  these  again  have  no  doubt  been  modified  by 
crossing  with  members  of  the  Caucasian  and  Mongolian 
families. 

The  Negro  I    believe    it    is    generally    admitted    that,    if    Man 

type-  evolved^  from  lower  anthropoid  ancestors,  it  is  prob- 

able that  the  New  Beings  resembled  the  Negro,  rather 
than  the  Caucasian  or  Mongolian.  This  may  also 
have  been  the  case  if  the  appearance  of  these  First 
.Beings  was  due  to  a  special  act  of  creation,  and  not  to 
evolution. 

There  is  no  possible  means  of  discovering  for  how 
many  centuries  the  world  was  inhabited  by  these 
Negroes  before  the  appearance  of  Adam,  but  we  know 
that  a  high  state  of  civilization  had  been  reached  in 
Egypt  6,000  years  before  Christ. 

The  Mongo-  The  marriage  of  the  Adamite  Cain,  who  was  a 
Uan  type.  Caucasian,  with  a  Negro,  may  possibly  have  resulted 
in  the  production^  of  the  Mongolian  type,  and  Cain's 
descendants  may  have  continued  the  migration  towards 
the  East,  which  he  had  commenced  ;  they  may  in  this 
way  have  travelled  through  Central  Asia,  Siberia,  and 
China,  leaving  colonists  as  they  went,  until  they  reached 
Behring  Straits.^  The  Straits  are  still  passable  by 
crossing  in  canoes  from  island  to  island,  and  they  may 
in  this  way  have  become  the  ancestors  of  the  North 
American  Indians,  who  are  Mongolians  ;  a  party  may 
also  have  found  their  way  to  Greenland,  where  the 
same  type  is  found. 

1  Sir  H.  Rawlinson.  2  gge  Philippson  and  Knobel. 

3  "  China's  Place  in  Philology,"  by  Edkins,  1871.  (Triibner 
and  Co.) 


Conclusion  259 


At  this  stage  the  easterly  migration  must  perforce 
have  ceased,  but  parties  may  have  turned  south  in 
search  of  a  more  congenial  climate,  and  have  become 
the  ancestors  of  the  Incas  of  Peru,  and  the  Aztecs  of 
Mexico.^ 

M.  Peschel  also  connects  the  inhabitants  of  China 
with  the  American  tribes,  and  he  says  :  "  The  Asiatic 
and  American  tribes  of  Behring  Straits  are  so  much 
alike  as  to  be  mistaken  for  one  another. "2 

As  far  as  we  know  no  revelation  from  God  had  been  Satan  and 
made  to  these  "  Evolved  Beings,"  and  I  have  won-  worship. 
dered  whether  it  may  not  be  that  Satan  thought  he 
saw  his  opportunity  to  set  up  a  kingdom  on  earth  in 
opposition  to  God,  and  that  with  this  object  he  taught 
these  Negroes,  in  all  quarters  of  the  world  where  they 
had  been  evolved,  or  to  which  parties  of  them  had 
travelled,  to  worship  him  as  their  God,  in  the  image 
which  he  afterwards  assumed  in  the  Garden  of  Eden, 

Dr.  James  Fergusson,  D.C.L.,  F.R.S.,  M.R.A.S.,  etc., 
in  1873,  after  visiting  India,  wrote  :  Serpent  Worship, 
"  if  not  the  oldest,  ranks  at  least  among  the  earliest 
forms  through  which  the  human  intellect  sought  to 
propitiate  the  unknown  powers.  Traces  of  its  exist- 
ence were  found  not  only  in  every  country  of  the  old 
world  ;  but  before  the  new  was  discovered  by  us,  the 
same  strange  idolatry  had  long  prevailed  there,  and 
even  now  the  worship  of  the  Serpent  is  found  lurking 
in  out-of-the-way  corners  of  the  globe,  and  startles  us 
at  times  with  the  unhallowed  rites  which  seem  generally 
to  have  been  associated  with  its  prevalence.  .  .  . 

"  When  we  first  meet  Serpent  Worship,  either  in  the 
Wilderness  of  Sinai,  the  Groves  of  Epidaurus,  in  Sar- 
matian  huts,  or  Indian  Temples,  the  Serpent  is  always 
the  Agathodaemon,  the  bringer  of  health  and  good 
fortune.     His  worship  may  have  originated  in  fear, 

1  "  History  of  the  Conquest  of  Mexico,"  by  W.  H.  Prescott, 
1874,  p.  329.     (G.  Routledge  and  Sons.) 

2  "The  Races  of  Man,"  by  O.  Peschel,  1876.  (Beccles, 
London.) 


17 — 2 


26o 


The  After  Life 


Serpent 
Worship 
in  Africa. 

In  Asia. 


Num.  xxi.  9. 


2  Kings  xviii. 
4- 


In  America. 


but  long  before  we  become  practically  acquainted 
with  it,  it  had  passed  to  the  opposite  extreme  among 
its  votaries.  .  .  .  Love  and  admiration,  more  than 
fear  or  dread,  seem  to  be  the  main  features  of  this 
faith,  and  there  are  so  many  unexpected  features 
which  are  at  the  same  time  common  to  it  all  the  world 
over,,  that  it  seems  more  reasonable  to  suspect  a 
common  origin. "^ 

Serpent  Worship  has  always  been  at  home  in  Africa, 
where  it  "  now  flourishes  in  all  its  pristine  vigour,"  and 
it  has  always  been  known  in  China. ^ 

Dr.  Fergusson  says,  it  "  certainly  did  prevail  in  the 
Central  Provinces  of  India  at  one  time,  and  it  is  still 
to  be  found  in  all  the  hilly  countries  south  of  the 
Vindhya  Hills,  from  Canara  to  Cuttack,  and  in  Cash- 
mere, and  Nepaul."^ 

With  the  Brazen  Serpent  in  the  Wilderness,  we  have 
the  first  record  "  of  actual  worship  being  performed 
to  the  Serpent  "  by  the  Jews,  and  it  may  be  noticed 
that  the  Serpent  was  adored  because  of  its  supposed 
healing  powers.^ 

This  Brazen  Serpent  was  preserved  in  the  Temple 
until  King  Hezekiah  "  brake  it  in  pieces  "  because 
"  the  children  of  Israel  did  burn  incense  to  it." 

There  is  no  further  trace  of  Serpent  Worship  among 
the  Jews,  but  it  cropped  up  again  among  the  Christian 
sect  of  Ophites,  who  quoted  "  the  Gospels  to  prove 
that  Christ  was  an  imitation  of  the  serpent,  because 
it  is  said,  '  As  Moses  lifted  up  the  serpent  in  the  wilder- 
ness, even  so  must  the  Son  of  man  be  lifted  up.'  "^ 

"  In  America,"  Dr.  Fergusson  declares,  "it  is  cer- 
tain that  there  existed  extreme  veneration  for  the 
serpent  before  its  discovery  by  Columbus."  It  is 
"  impossible  to  read  the  numerous  evidences  which 
Miiller  has  collected  together  with  so  much  industry 

^  '  Tree  and  Serpent  Worship,'  by  James  Fergusson,  D.C.L., 
F.R.S.,  M.R.A.S.,  etc.,  1873,  pp.  i,  3.     (India  Office.) 
2  Ihid.,  p.  34.  3  /5^'(^,^  p,  84. 

*  Ihid.,  p.  8.  5  ihid.,  p.  9. 


Conclusion  261 


not  to  feel  convinced  that  Serpent  Worship  did  prevail 
all  over  the  continent."^ 

In  Greek  mythology,  the  "  Serpent  himself  repre-  Serpent 
sents  iEsculapius,  and  is  the  indispensable  concomi-      in  Europe, 
tant  of  Hygeia."^ 

Dr.  Fergusson  adds  that  "  Serpent  Worship  cer- 
tainly prevailed  to  a  greater  or  less  extent  during  the 
whole  period  of  Grecian  history. "^ 

"  The  Edda  seems  sufficient  to  prove  that  a  form 
of  Serpent  Worship  did  certainly  prevail  in  Scandi- 
navia in  the  early  centuries  of  the  Christian  era  ;  and 
nothing  seems  more  probable  or  more  in  accordance 
with  Pictish  traditions,  than  that  it  should  have  passed 
thence  into  Scotland,  and  should  have  left  its  traces 
everywhere  between  the  Orkneys  and  the  Firths. ""* 

Miss  Gordon  Gumming  gave  a  brief  description  of 
the  Loch  Nell  Serpent.  "  The  mound  is  situated  upon 
a  grassy  plain  and  the  tail  of  the  serpent  rests  near  the 
shore  of  Loch  Nell.  The  head  forms  a  circular  cairn 
on  which  there  still  remains  some  trace  of  an  altar. 
The  mound  has  been  formed  in  such  a  position  that 
the  worshippers,  standing  at  the  altar,  would  naturally 
look  eastward,  directly  along  the  whole  length  of  the 
great  reptile,  and  across  the  dark  lake  to  the  triple 
peaks  of  Ben  Cruachan."^ 

In  Highland  County,  Ohio,  there  is  a  similar  Serpent 
mound,  1,254  f^et  in  length,  near  the  three  forks  of 
the  river,  and  General  Forlong,  comparing  the  two, 
wrote,  "  A  spot  overlooking  three  streams  being  even 
more  sacred  than  that  which  looks  on  to  a  hill  with 
three  cones,  as  does  the  serpent  of  Loch  Nell.  Three 
rivers  form  a  Tri-Moorti  of  awful  and  sublime  import."® 

1  "  Tree  and  Serpent  Worship, "  by  James  Fergusson,  D.C.L., 
F.R.S.,  M.R.A.S.,  etc.,  1873,  P-  40-     (India  Office.) 

2  Ihid.,  p.  8.  3  /ftV^.^  p.  13.  4  lud.,  p.  33. 
^  Good  Words,  March,  1872,  by  Miss  Gordon  Gumming. 
The  Century  Magazine,  April,  1890,  by  F.  W.  Putnam. 

8  "  Rivers  of  Life,"  1883,  by  Major-Genera]  Forlong. 
(B.  Quaritch.) 

The  Century  Magazine,  April,  1890,  by  F.  W.  Putnam. 


262  The  After  Life 

The  scheme       I  imagine  that  the  object  of  the  formation  of  Adam 
tion.  and  Eve  may  have  been  the  peophng  of  the  earth  with 

a  race  of  superior  human  beings  who,  having  earned 
the  right  to  higher  powers  by  perfect  obedience  to 
God,  would  act  as  His  agents  in  making  Him  known 
to  the  people  who  had  been  deceived  by  Satan. 

The  Fall.  Satan,  no  doubt,  understood  that  the  appearance 

of  Adam  threatened  the  stability  of  his  earthly  king- 
dom, and  he  seized  the  first  opportunity  to  bring  about 
his  fall,  and  so  ruined  his  chance  of  being  allowed  to 
eat  of  the  tree  of  life. 

By  his  fall,  Adam  struck  a  severe  blow  to  the  design 
of  his  creation  from  which,  however,  he  and  his  de- 
scendants could  perhaps  have  recovered  if  they  had 
been  willing  to  give  implicit  obedience  to  God's  com- 
mands. 

Commencing,  however,  with  Adam's  eldest  son,  Cain, 
the  history  of  that  portion  of  Adam's  descendants  who 
are  known  as  "  the  chosen  people  "  is  one  long  record 
of  disobedience  and  rebellion  against  God,  so  that 
God's  fair  scheme  came  to  nought. 

The  New  This  explains  the  necessity  for  the  New  Dispensa- 

tion.^^^^'    tion,  ushered  in  by  the  birth  of  Jesus,  and  the  estab- 
lishment of  the  kingdom  of  God  on  earth. 

I  hope  on  some  future  occasion  to  consider  the  three 
words,  connected  with  this  kingdom,  which  meet  one's 
eye  on  almost  every  page  of  the  New  Testament, 
namely.  Love  !  Life  !  Death  ! — Love,  the  love  of  God, 
for  mankind  ;  Life,  the  eternal  life,  promised  to  the 
Faithful  ;  and  Death,  the  second  death,  which  will  be 
the  fate  of  the  Wicked. 

I  shall  now  content  myself  with  dealing  with  the 
three  questions  : — the  Tripartite  Nature  of  man  ;  the 
Natural,  or  Conditional,  Immortality  of  the  Soul ;  and 
Everlasting  Punishment. 

Tripartite  "  As  in  the  case  of  the  doctrine  of  the  Trinity,  it 

man.^^  °^    was  not  fully  understood  until  the  Spirit  was  given, 

so  the  distinction  between  Psyche  (Soul)  and  Pneuma 


Conclusion 


263 


(Spirit)  is  implied  rather  than  taught  (in  the  Old  Testa- 
ment) when  the  race  was  still  in  its  spiritual  infancy. "^ 
Jesus  commenced,  however,  to  teach  this  truth  very 
early  in  His  ministry. 

•  During  the  first  visit  to  Jerusalem,  after  His  baptism, 
occurred  the  wonderful  discourse  with  Nicodemus, 
during  which  Jesus  said, 

'  Verily,  verily,  I  say  unto  thee,  Except  a  man  be  born  of    Jo"i^  "i-  S.  ^^ 
water  and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of  God. 

'  That  which  is  born  of  the  flesh  is  flesh  ;  and  that  which 
is  born  of  the  Spirit  is  spirit.' 

Again,  at  the  close  of  the  sermon  which  He  preached 
in  the  synagogue  at  Capernaum,  He  said  to  His  dis- 
ciples, 


'  It  is  the  spirit  that  quickeneth  ;  the  flesh  profiteth  nothing  :    Jo^"  "^i- 
the  words  that  I  speak  unto  you,  they  are  spirit,  and  they  are 
life.' 


63- 


When  He  was  sending  forth  the  Twelve  on  their 
mission  "  to  the  lost  sheep  of  the  house  of  Israel,"  He  Matt  x.  6. 
said  : 

'  And  fear  not  them  which  kill  the  body,  but  are  not  able   Matt.  x.  28. 
to  kill  the  soul :  but  rather  fear  Him  which  is  able  to  destroy    *  R-V. 
both  soul  and  body  in  hell.'*  Gehenna. 

We  see  here  the  whole  teaching  of  the  Tripartite 
nature  of  man — Spirit,  Soul,  and  Body,  and  we  may 
conclude  that  Soul  and  Body  constitute  the  Flesh. 

Jesus  referred  again  to  the  loss  of  the  "  Soul,"  or  See  R.v. 
the    "Life,"    after   Simon   Peter's   declaration   of   his  Matt.xvi.i6 
belief  : 


'  Then  said  Jesus  unto  His  disciples,  If  any  man  will  come   Matt.  xvi< 
after  Me,  let  him  deny  himself,  and  take  up  his  cross,  and       24-26. 
follow  Me. 

'  For  whosoever  will  save  his  life  shall  lose  it :  and  who- 
soever will  lose  his  life  for  My  sake  shall  find  it. 

'  For  what  is  a  man  profited,  if  he  shall  gain  the  whole  world, 
and  lose  his  own  soulf  ?  or  what  shall  a  man  give  in  exchange 
for  his  soul  ?'t 


Mark  viii.  34- 

17- 


t  R.V.  life. 


1   "  The  Tripartite  Nature  of  Man,"  by  Rev.  J.  B.  Heard, 
^66,  p.  39.     (T.  and  T.  Clark.) 


264  The  After  Life 

The  last  occasion  on  which  Jesus  mentioned  the 
Spirit  was  when,  as  He  was  hanging  on  the  cross,  He 
said, 

Luke     xxiu.j     'Father,  into  Thy  hands  I  commend  my  s/?m7.' 

I  may  note  here  that,  when  Stephen  was  stoned  to 
death,  not  long  afterwards,  he  cried  out. 

Acts  vii.  59.         '  Lord  Jesus,  receive  my  spirit.' 

Mr.  Heard,  however,  said  that  "  those  deeper  views 
of  the  Spirit  as  the  soul  of  the  soul  were  not  disclosed 
under  a  carnal  dispensation,  and  while  as  yet  the  per- 
sonal indwelling  of  the  Holy  Ghost  had  not  been 
taught."! 

It  is  clear  that  the  Apostles  afterwards  fully  com- 
prehended the  doctrine,  and,  although  most  of  the 
following  references  are  to  the  writings  of  St.  Paul,  we 
must  understand  that  all  the  Apostles  were  of  the  same 
mind  on  this  point. 

Writing  to  the  Romans,  St.  Paul  said  : 

Rom.  i.  9.  *  For  God  is  my  witness,  whom  I  serve  with  my  spirit  in 

the  gospel  of  His  Son,  that  without  ceasing  I  make  mention  of 
you  always  in  my  prayers  ;' 

And,  then,  he  explained  the  doctrine  clearly  : 

Rom.  viii.  i-  '  There  is  therefore  now  no  condemnation  to  them  which 
16.  are  in  Christ  Jesus,  who  walk  not  after  the  flesh,  but  after 

the  Spirit. 

'  For  the  law  of  the  Spirit  of  life  in  Christ  Jesus  hath  made 
me  free  from  the  law  of  sin  and  death. 

'  For  what  the  law  could  not  do,  in  that  it  was  weak  through 
the  flesh,  God  sending  His  own  Son  in  the  likeness  of  sinful 
flesh,  and  for  sin,  condemned  sin  in  the  flesh  : 

'  That  the  righteousness  of  the  law  might  be  fulfilled  in  us, 
who  walk  not  after  the  flesh,  but  after  the  Spirit. 

'  For  they  that  are  after  the  flesh  do  mind  the  things  of  the 
flesh  ;  but  they  that  are  after  the  Spirit  the  things  of  the 
Spirit. 

'  For  to  be  carnally  minded  is  death  ;  but  to  be  spiritually 
minded  is  life  and  peace. 

1  "  The  Tripartite  Nature  of  Man,"  by  Rev.  J.  B.  Heard, 
1866,  p.  39.     (T.  and  T.  Clark.) 


Conclusion  265 


'  Because  the  carnal  mind  is  enmity  against  God  :  for  it  is 
not  subject  to  the  law  of  God,  neither  indeed  can  be. 

'  So  then  they  that  are  in  the  flesh  cannot  please  God. 

'  But  ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  so  be  that 
the  Spirit  of  God  dwell  in  you.  Now  if  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  His. 

'  And  if  Christ  he  in  you,  the  body  is  dead  because  of  sin  ; 
but  the  Spirit  is  life  because  of  righteousness. 

'  But  if  the  Spirit  of  Him  that  raised  up  Jesus  from  the 
dead  dwell  in  you.  He  that  raised  up  Christ  from  the  dead 
shall  also  quicken  your  mortal  bodies  by  His  Spirit  that 
dwelleth  in  you. 

'  Therefore,  brethren,  we  are  debtors,  not  to  the  flesh,  to 
live  after  the  flesh. 

'  For  if  ye  live  after  the  flesh,  ye  shall  die  :  but  if  ye  through 
the  Spirit  do  mortify  the  deeds  of  the  body,  ye  shall  live. 

'  For  as  many  as  are  led  by  the  Spirit  of  God,  they  are  the 
sons  of  God. 

'  For  ye  have  not  received  the  spirit  of  bondage  again  to 
fear  ;  but  ye  have  received  the  Spirit  of  adoption,  whereby  we 
cry,  Abba,  Father. 

'  The  Spirit  itself  beareth  witness  with  our  spirit,  that  we 
are  the  children  of  God.' 

To  the  Corinthians,  St.  Paul  explained  the  new  doc- 
trine very  fully,  and  he  intimated  that  in  the  Natural 
man  the  Spirit  was  unquickened,  and  he  was  therefore 
unable  to  discern  spiritually  : 

'  But  as  it  is  written.  Eye  hath  not  seen,  nor  ear  heard,    i  Cor.  ii.  9- 
neither  have  entered  into  the  heart  of  man,  the  things  which        16. 
God  hath  prepared  for  them  that  love  Him. 

'  But  God  hath  revealed  them  unto  us  by  His  Spirit :  for 
the  Spirit  searcheth  all  things,  yea,  the  deep  things  of 
God. 

'  For  what  man  knoweth  the  things  of  a  man,  save  the  spirit 
of  man  which  is  in  him  ?  even  so  the  things  of  God  knoweth 
no  man,  but  the  Spirit  of  God. 

'  Now  we  have  received,  not  the  spirit  of  the  world,  but  the 
Spirit  which  is  of  God  ;  that  we  might  know  the  things  that  are 
freely  given  to  us  of  God. 

'  Which  things  also  we  speak,  not  in  the  words  which  man's 
wisdom  teacheth,  but  which  the  Holy  Ghost  teacheth  ;  com- 
paring spiritual  things  with  spiritual. 

'  But  the  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God  :  for  they  are  foolishness  unto  him  :  neither 
can  he  know  them,  because  they  are  spiritually  discerned. 

'  But  he  that  is  spiritual  judge th  all  things,  yet  he  himself 
is  judged  of  no  man. 

'  For  who  hath  known  the  mind  of  the  Lord,  that  he  may 
instruct  him  ?     But  we  have  the  mind  of  Christ.' 

He  then  explained  that  "  the  union  betwixt  Christ 


266  The  After  Life 

and    each    member    of    His    Church    is    a    spiritual 

one  :"i 

I  Cor.  vi.  17-        '  But  he  that  is  joined  unto  the  Lord  is  one  spirit. 
20.  '  Flee  fornication.     Every  sin  that  a  man  doeth  is  without  the 

body  ;  but  he  that  committeth  fornication  sinneth  against  his 
o\\'n  body. 

'  WTiat  ?  know  ye  not  that  your  body  is  the  temple  of  the 
Holy  Ghost  which  is  in  you,  which  ve  have  of  God,  and  ye 
are  not  your  own  ? 

'  For  ye  are  bought  with  a  price  :  therefore  glorify  God  in 
your  body,  and  in  your  spirit,  which  are  God's.' 

And,  lastly,  after  recapitulating  the  proofs  of  the 
resurrection  of  Jesus,  he  answered  his  own  question 
of,  "  How  are  the  dead  raised  up  ?"  with  the  illustra- 
tion of  a  grain  "  of  wheat  or  of  some  other  grain  ": 

I  Cor.  XV  35-  '  But  some  man  \\t.11  say,  How  are  the  dead  raised  up  ?  and 
SO'  with  what  body  do  they  come  ? 

'  Thou  fool,  that  which  thou  sowest  is  not  quickened,  except 
it  die  : 

'  And  that  which  thou  sowest,  thou  sowest  not  that  body 
that  shall  be,  but  bare  grain,  it  may  chance  of  wheat,  or  of 
some  other  grain  : 

'  But  God  giveth  it  a  body  as  it  hath  pleased  Him,  and  to 
every  seed  his  own  body. 

'  All  flesh  is  not  the  same  flesh  :  but  there  is  one  kind  of 
flesh  of  men,  another  flesh  of  beasts,  another  of  fishes,  and 
another  of  birds. 

'  There  are  also  celestial  bodies,  and  bodies  terrestrial :  but 
the  glor^^  of  the  celestial  is  one,  and  the  glory  of  the  terrestrial 
is  another. 

'  There  is  one  glory  of  the  sun,  and  another  glory  of  the 
moon,  and  another  glory  of  the  stars  :  for  one  star  differeth 
from  another  star  in  glorv. 

'  So  also  is  the  resurrection  of  the  dead.  It  is  sown  in  cor- 
ruption ;  it  is  raised  in  incorruption  : 

'  It  is  sown  in  dishonour  ;  it  is  raised  in  glory  :  it  is  sown  in 
weakness  ;  it  is  raised  in  power  : 

'  It  is  sown  a  natural  body  ;  it  is  raised  a  spiritual  body. 
There  is  a.  natural  body,  and  there  is  a  spiritual  body. 

'  And  so  it  is  ■written,  The  first  man  Adam  was  made  a 
h\'ing  soul  ;  the  last  Adam  was  made  a  quickening  spirit. 

'  Howbeit  that  ivas  not  first  which  is  spiritual,  but  that 
which  is  natural  ;  and  afterward  that  which  is  spiritual. 

'  The  first  man  is  of  the  earth,  earthy  :  the  second  man  is 
the  Lord  from  heaven. 

'  As  is  the  earthy,  such  are  they  also  that  are  earthy  :  and 
as  is  the  heavenly,  such  are  they  also  that  are  heavenly. 

^  Bishop  EUicott's  "  Commentary."     (Cassell  and  Co.) 


Conclusion  267 


'  And  as  we  have  borne  the  image  of  the  earthy,  we  shall 
also  bear  the  image  of  the  heavenly. 

'  Now  this  I  say,  brethren,  that  flesh  and  blood  cannot 
inherit  the  kingdom  of  God  ;  neither  doth  corruption  inherit 
incorruption. ' 

At  the  end  of  his  first  epistle  to  the  Thessalonians, 
St.  Paul  prayed  for  their  "  whole  spirit,  and  soul,  and 
body  ": 

'  And  the  very  God  of  peace  sanctify  you  wholly  ;  and  7    i    Thess.    v. 
pray  God  your  whole  spirit  and  soul  and  body  be  preserved       2-^. 
blameless  unto  the  coming  of  our  Lord  Jesus  Christ.' 

The  absolute  distinction  between  "  Spirit  "  and 
"  Soul,"  was  brought  home  to  the  Hebrews  by 
St.  Paul,  in  the  following  words  of  his  Epistle  to 
them  : 

'  For  the  word  of  God  is  quick,  and  powerful,  and  sharper   Heb.  iv.  12. 
than  any  two-edged    sword,    piercing   even   to    the    dividing 
asunder  of  soul  and  spirit,  and  of  the  joints  and  marrow,  and  ' 

is  a  discerner  of  the  thoughts  and  intents  of  the  heart.' 

And  he  afterwards  referred  to  "  the  spirits  of  just  men  Heb.  xii.  23. 
made  perfect." 

In  the  last  verse  of  the  epistle  of  James,  we  learn  Jas.  v.  20. 
that  the  "  soul  "  can  die,  as  in  Matthew  we  learnt  that  Matt.  x.  28. 
it  can  be  destroyed  : 

'  Let  him  know,  that  he  which  converteth  the  sinner  from    Jas.  v.  20. 
the  error  of  his  way  shall  save  a  soul  from  death,  and  shall 
hide  a  multitude  of  sins.' 

St.  Peter  wrote  of  Jesus  preaching  "  unto  the  spirits   i  Pet.  ill.  19. 
in  prison." 

In  the  epistle  of  Jude,  we  find  a  reference  to  the 

Natural  man  : 

rjude  19. 
'  These  be  they  who  separate*  themselves,  sensual,  having  f  *  R-V.  make 
not  the  Spirit.'  1         separa- 

^_        tions. 

It  seems  clear  from  the  above  that  the  Natural  man 
consists  of  "  Soul,"  and  "  Body,"  and  an  embryo,  or 
dormant,  "  Spirit,"  and  that  this  "  Spirit "  is  quickened 
in  the  Spiritual  man. 


268  The  After  Life 

The  "  Soul  "  means  all  that  part  of  man  other  than 
the  "  Spirit  "  and.  the  "  Body,"  and  includes  the  Life, 
the  Will,  the  Mind,  and  the  Conscience,  or,  in  Bishop 
Welldon's  words,  "  the  life,  the  sense,  the  affection, 
or  appetite,  and  the  reason." 

The   word    "  everlasting,"    or    "  eternal,"   is   never 

attached  to  the  "  Soul,"  and  we  are  clearly  told  that 

the  "  Soul  "  can  be  destroyed  and  can  die. 

Natural  im-       I  have  not  hitherto  considered  the  question  of  the 

ofThe  ^  ^    Natural  Immortality  of  the  Soul  of  man,  because  it  is 

soul.  only  those   who    deny  that  there  will  be  a  General 

Resurrection  who  also  deny  that  Life  continues,  after 

the  first  Death,  until  the  Resurrection  Day. 

The  Orthodox  doctrine,  however,  goes  farther  than 
this,  and  the  teaching  is  that  the  Soul  of  man  is 
by  nature  Immortal,  and  is  therefore  destined  to 
live  for  ever  and  ever  in  weal  or  woe  ;  and  it  is  on 
this  that  the  dogma  of  everlasting  Punishment  is 
founded. 

It  is  impossible  to  show  that  the  Old  Testament 
anywhere  assumes  the  natural  immortality  of  the 
soul. 

The  word  does  not  occur  at  all  in  the  Old  Testament,^ 
but  an  expression,  which  is  perhaps  equivalent,  was 
spoken  by  the  Devil  to  Eve  : 

Gen.  iii.  4.  '  Ye  shall  not  surely  die.' 

No  one,  however,  would  like  to  quote  this  saying 
of  the  Devil  as  the  authority  for  his  belief  on  this 
point. 

The  word  "  Immortal  "  occurs  only  once  in  the  New 
Testament,  and  then  it  is  used  as  an  attribute  of 
God!— 

\  .£™-  }•  •'7'  1      '  Now  unto  the  King  eternal,  immortal,*  invisible,  the  only 
incor-  V^j^gg  Qod,  be  honour  and  glory  for  ever  and  ever.     Amen.' 

"^  "Here  and  Hereafter,  or  Man  in  Life  and  Death,"  by 
Rev.  U.  Smith,  1897,  pp.  56,  57.  (Review  and  Herald  Pub- 
lishing Company,  Mich.,  U.S.A.) 


Conclusion  269 


"  Search  the  Bible  from  beginning  to  end,  and  no- 
where will  you  find  sinners  addressed  as  immortal 
beings  who  are  endowed  with  eternal  life."^ 

Nowhere  is  man  "  declared  to  be  immortal  apart 
from  the  quickening  power  of  Him  who  only  hath 
immortality  to  give."^ 

So  far  from  the  words  "  Immortal  "  and  "  Immor- 
tality "  being  applied  in  the  Bible  to  man,  "  the  terms 
are  used  to  point  out  the  contrast  between  God  and 
man  : 

"  'And  changed  the  glory  of  the  uncorruptible*  God  into  anj  ^?P- ^•.  ^3- 
image  made  like  to  corruptible  man.'  j        '    '  ^?;%j?g" 

God  is  uncorruptible,  or  immortal ;  man  is  corruptible 
or  mortal.  The  word  is  used  to  distinguish  between 
heavenly  and  eternal  objects,  and  those  that  are 
earthly  and  decaying."^ 

Immortality  is  placed  before  us  as  an  object  of  hope 
for  which  we  are  to  seek. 

The  doctrine  of  the  Natural  Immortality  of  the  Soul  Origin  of  the 
was  first  propagated  among  the  Egyptians  ;  in  later        '^  ""^' 
years  it  was  adopted  by  a  school  of  Grecian  Philo- 
sophers, Socrates,  Plato,  etc* 

After  the  Advent  of  Jesus,  the  idea  that  mankind 
was  dependent  for  eternal  life  on  a  Jewish  peasant, 
who  claimed  to  be  "  God  manifest  in  the  flesh,"  was 
most  repugnant  to  all  thinking  men,  as  was  seen  when 
Jesus  proclaimed  the  doctrine  in  the  synagogue  at  John  vi.  26- 
Capernaum,  with  the  effect  that  "many  of  His  dis-  ^  ' 
ciples  went  back,  and  walked  no  more  with  Him," 

1  "  Endless  Suffering  not  the  Doctrine  of  Scripture,"  by 
Rev.  T.  Davis,  1866.     (Longmans.) 

2  "  Conditional  Immortality,"  by  Rev.  W.  R.  Huntington, 
1878.     (E.  P.  Dutton  and  Co.,  New  York.) 

3  "  Here  and  Hereafter,  or  Man  in  Life  and  Death,"  by 
Rev.  U.  Smith,  1897,  pp.  56,  57.  (Review  and  Herald  Pub- 
lishing Company,  U.S.A.) 

*  "  The  Faith  or  Heresy,  Which  is  it  ?  An  Examination  of 
Conditional  Immortality,"  by  W.  Tupman,  1899,  p.  4.  (Digby, 
Long.) 


270  The  After  Life 

saying,    "  This    is    an    hard    saying  ;    who    can    hear 
it  ?"i 

When  Christianity  began  to  spread,  the  Jewish  and 
Grecian  converts  insisted  on  retaining  their  old  ideas 
on  this  subject  when  they  entered  the  Christian 
Church.^ 

"  Men  hke  Luther,  Tyndale,  and  others  fought  hard 
against  it,  but  the  tide  was  too  strong  for  them,  until 
at  last  this  '  tradition  of  men  '  has  become  part  of  the 
established  faith  of  Christendom,  undermining  the 
great  and  grand  truths  of  the  Gospel."^ 

Even  up  to  the  present  day,  the  majority  of  Christian 
scholars  and  thinkers  refuse  to  believe  the  clear  teach- 
ing of  Jesus  that  Immortality  is  the  Gijt  of  God,  to 
men  in  Christ,  and  that  it  is  not  the  common  posses- 
sion of  all  men. 
ArRument  It  is  universally  admitted,  however,  that  the  Natural 

Scrk)ture  Inimortality  of  the  Soul  cannot  be  proved  indepen- 
dently of  Revelation,  and  the  supporters  of  this,  the 
Orthodox  doctrine,  used  to  point  to  the  account  of 
the  Creation,  as  proof  of  their  claim  : 

Gen.  i.  27.  '  So  God  created  man  in  His  own  image.' 

Gen.  ii.  7.  '  And  the  Lord  God  formed  man  of  the  dust  of  the  ground, 

and  breathed  into  his  nostrils  the  breath  of  life;  and  man 

became  a  living  soul.' 

The  Rev.  H.  H.  Dobney,^  in  1844,  and  other  writers 
since,  have  pointed  out  that  there  is  no  good  reason 
for  asserting  that  man  bears  the  image  of  God  in  respect 
of  Immortality.  There  are  other  attributes  of  God, 
such  as  Omnipotence,  Omniscience,  and  Infallibility, 
and  these  might  with  equal  justice  be  claimed  for  man, 
but  no  one  has  ever  ventured  to  do  so. 

*  "  Life  in  Christ,"  by  Rev.  Edward  yVTiite,  1846,  pp.  78,  79. 
(Elliot  Stock.) 

2  Ibid. 

3  "  The  Faith  or  Heresy,  Which  is  it  ?  An  Examination  of 
Conditional  Immortality,"  by  W.  Tupman,  1899,  p.  4.  (Digby, 
Long.) 

*  "  Lectures  on  Future  Punishment,"  by  Rev.  H.  H.  Dobney, 
1844.     (T.  Ward  and  Co.) 


Conclusion 


271 


21, 22. 

Gen.     i.     20, 
21,  24,  30. 


With  regard  to  the  Soul,  Cruden  says  in  his  "  Con- 
cordance "  that  "  The  Scripture  ascribes  to  beasts  a 
soul,"  and  it  is  certain  that  the  "  breath  of  life  "  was  Gen.  vii.  15 
in  all  animals  ;  and  the  word  "  soul  "  is  applied  to  all 
the  lower  order  of  animals. 

The  above  arguments  would  seem  to  have  proved 
conclusive,  because  later  writers  have  generally  aban- 
doned the  attempt  to  prove  the  Natural  Immortality 
of  the  Soul  of  man  from  the  account  of  the  creation, 
and  they  have  argued  only  from  reason. 

I  believe  the  following  summary  contains  all  the  Arguments 
arguments  from  reason  brought  forward  in  the  books  reason 
I  have  studied.  Before,  however,  commencing  the 
enumeration,  I  must  point  out  that  many  of  the  argu- 
ments are  based  on  the  false  assumption  that  immor- 
tality is  denied  to  the  righteous  as  well  as  to  the  per- 
sistently wicked  ;  and  that  a  resurrection  of  the  just 
and  unjust  is  disputed. 

The  truth  is  that  the  doctrine  of  Conditional  Im- 
mortality teaches  that  all  men  are  raised  for  the  pur- 
pose of  retribution  and  reward,  and  the  "  spiritual  " 
man  then  enters  upon  life  immortal,  but  sentence  of 
death — the  second  death — is  passed  upon  "  natural  " 
men — "  not  temporal  and  bodily  death  only,  but 
eternal  death,  that  is,  death  from  which  there  will 
be  no  recovery,  and  of  the  whole  man,"  soul  and 
body.^ 


Arguments  from  Reason. 


1.  "  Upon  the  Principles  of  all  true  Philosophy,  the  Rev.  M.  Hor- 
Souls  of  Men  are  (under  God)  naturally  immortal."^  1744'^^ 

2.  "  The  intellectual  endowments  of  man,  together  Rev.  R.  P. 
with    his    inherent    capacity    for    almost     boundless      in^iSjg.' 

^  "  Harmony  of  Scripture  on  Future  Punishment,"  by  Rev. 
S.  Minton,  1872,  pp.  9,  10.     (Elliot  Stock.) 

2  "  An  Inquiry  into  the  Scripture  Doctrine  Concerning  the 
Duration  of  Future  Punishment,"  by  Rev.  M.  Horbery,  D.D., 
1744,  pp.  9,  10.     (Wesleyan  Conference  Office.) 


272  The  After  Life 

progress,    afford    strong    probability    of    his    immor- 
tality."! 

3.  "  Reason  asserts  the  immateriality  of  the  think- 
ing principle,  and  the  possibility  of  its  existence  when 
released  from  its  earthly  environment. "^ 

4.  "  Reason  demonstrates  that  as  far  as  our  know- 
ledge goes,  nothing  in  the  universe  is  annihilated,  not 
even  an  atom  of  unconscious  matter — why  then  should 
we  suppose  that  the  self-conscious,  immaterial,  and 
indivisible  soul  of  man  is  annihilated  P''^ 

5.  "  Reason  recognises  in  the  moral  consciousness  of 
man  a  prediction  of  immortality. "^ 

6.  "  Reason  affirms  the  more  than  probable  immor- 
tality of  a  creature  capable  of  God.''^ 

7.  "^It  seems  to  be  demanded  by  the  bewildering 
inequalities  of  human  life.''^ 

8.  "  The  unfinished  justice  apparent  in  our  world 
asserts  the  necessity  for  man's  immortality. "^ 

9.  "  God  the  Creator  has  endowed  man  with  an 
instinct  for  immortality  which  He  will  not  mock.''^ 

10.  "  God  has  constituted  our  earthly  life  an  educa- 
tion, and  as  He  is  wise  and  just,  this  education  must 
involve  a  destiny. "^ 

11.  "God  cherishes  in  man  aspirations,  finding  their 
end  in  immortality. "^ 

12.  "  God  has  accepted  from  the  noblest  men  a  trust 
based  on  immortality,  which  He  will  not  betray."^ 

Dr.  w.  B.  13-  "  First,  because  nothing  is  said  to  the  contrary 

Pope,  in      when  the  separation  of  soul  and  body  is  spoken  of ; 

and,  secondly,  because  death  is  said  to  be  in  its  widest 

meaning  done  away  in  Christ. "^ 

Rev.  F.  J.  B,       14.  "  The  doctrine  was  so  generally  and  so  confi- 

\n\ir7\       dently  held  by  those   among  whom  Christ  and   His 

^  "  Man's  Immortality  Argued  from  Reason,"  by  Rev.  R.  P. 
Downes,  LL.D.,  1875,  pp.  2-15.  (Smith's  Publishing  Com- 
pany.) 

2  "A  Compendium  of  Christian  Theology,"  by  Rev.  W.  B. 
Pope,  D.D.,  1875,  p.  372  (second  edition  i88t).  (Wesleyan 
Conference  Office.) 


Conclusion  273 


Apostles  moved,  and  taught,  that  no  occasion  arose, 
and  no  opportunity  was  given,  for  a  direct  and  ex- 
plicit affirmation  of  it."^ 

15.  "The  belief  of  mankind  that  a  soul  or  ghost  w.r.  Alger, 
survives  the  body  has  been  so  nearly  universal  as  to      ^'^  ^^'^^' 
appear  like  the  spontaneous  result  of  an  instinct. "^ 

16.  "The  faith  of  the  Old  Testament  is  a  faith  inpD.^p^'g;! 
a  living  God,  and  therefore  a  faith  in  everlasting  life."^  1     mond,    in 

17.  "  An  argument  for  immortality  is  based  on  thef^^^.  Isaac 

-V  ^,-  „4     ^  1      Hartill,in 

affections.  ^  [    1896.     " 

fBishop  Well- 

18.  "  Jesus  believed  it,  and  taught  it,  and  lived  it."^-     don,  in 

[    1898. 

19.  "  The  utiHty  of  the  doctrine."^  \     Pettingeii, 

[     in  1898. 

20.  "The  sons  of  God  must  be  immortal,  for  His  [Rev.  r.  p. 
own  sons  God  cannot  slay."'''  I     in°^t^' 

The  above  arguments  are  all  quoted  from  the 
writings  of  Divines,  and  I  have  read  numerous  other 
books  in  which  the  same  arguments  are  used. 

21.  John  Stewart  Mill  (1806-1873)  wrote  : — 
"  The  common  arguments  are  : 

"  I.  The  goodness  of  God. 

"2.  The  improbability  that  He  would  ordain  the 
annihilation  of  His  noblest  and  richest  work,  after  the 
greatest  part  of  its  few  years  of  life  had  been  spent  in 
the  acquisition  of  faculties  which  time  is  not  allowed 
him  to  turn  to  fruit. 

1  "  Endless  Sufferings  the  Doctrine  of  Scripture,"  by  Rev. 
F.  J.  B.  Hooper,  1877,  p.  52.     (Elliot  Stock.) 

2  "  Critical  History  of  the  Doctrine  of  a  Future  Life,"  by 
W.  R.  Alger,  1878,  p.  583.     (George  W.  Childs,  U.S.A.) 

3  "  Christian  Doctrine  of  Immortality,"  by  Rev.  S.  D.  F. 
Salmond,  D.D.,  1895,  P-  293.     (T.  and  T.  Clark,  Edinburgh.) 

*  "  Immortality,"  by  Rev.  Isaac  Hartill,  1896,  p.  75.  (Alex- 
ander and  Shepheard,  London.) 

^  "  The  Hope  of  Immortality,"  by  Bishop  J.  E.  C.  Welldon, 
1898,  p.  283.     (Seeley  and  Co.,  London.) 

6  "The  Unspeakable  Gift,"  by  Rev.  J.  H.  Pettingeii,  1898, 
p.  90.     (Digby,  Long  and  Co.) 

'  "  Man's  Immortality  and  Destiny,"  by  Rev.  R.  P.  Downes, 
LL.D.,  1903,  p.  21.     (Wesleyan  Conference  Of&ce.) 

18 


274  '^^^  After  Life 

"3.  And  the  special  improbability  that  He  would 
have  implanted  in  us  an  instinctive  desire  for  eternal 
life  and  doomed  that  desire  to  complete  disappoint- 
ment."i 

My  reply  to  many  of  the  eleven  arguments  put  for- 
ward by  the  Rev.  R.  P.  Downes,  in  1875,  is  that,  while 
it  is  admitted  believers  will  attain  Immortality,  it  is 
clainied  that  the  utterly  depraved  and  persistently 
wicked  probably  have  no  moral  consciousness,  and  no 
instinct,  or  aspiration,  for  Immortality  ;  neither  can 
they  be  called  "  creatures  capable  of  God,"  or  noble 
men  from  whom  God  has  accepted  a  trust  based  on 
Immortality. 

The  Rev.  H.  H.  Dobney,  in  1844,  wrote  :  "  The 
desire  for  Immortality  (even  if  the  fact  be  admitted) 
can  no  more  prove  that  it  is  the  necessary  portion  of 
every  individual  than  the  desire  for  happiness  proves 
that  it  also  is  the  inalienable  portion  of  everyone. "^ 

To  the  Rev.  F.  J.  B.  Hooper  I  would  point  out  that 
Jesus  made  the  opportunity  to  speak  the  parable  of  the 
Rich  Man  and  Lazarus,  in  which  He  affirmed  the  doc- 
trine of  the  life  in  Hades,  which  was  already  as  generally 
and  confidently  held  as  Plato's  belief  in  the  Immortality 
of  the  Soul. 

It  is  a  sufficient  answer  to  the  argument  of  the  Rev. 
Stewart  D.  F.  Salmond  to  quote  the  celebrated  Jew 
Maimonides  : 

"  This  is  the  penalty  which  awaits  the  unjust  ; — 
that  they  shall  not  attain  that  (eternal)  life,  but  shall 
be  utterly  destroyed."^ 

The  common  argument,  quoted  ironically  by  the 
Rev.  J.  H.  Pettingell,  seems  to  be  that  the  Soul  must 

1  Quoted  in  "The  Problem  of  Immortality,"  by  Rev.  E. 
Petavel,  D.D.,  translated  by  F.  A.  Freer,  1892,  p.  58.  (Elliot 
Stock.) 

2  "  Lectures  on  Future  Punishment,"  by  Rev.  H.  H.  Dobney, 
1844-     (T.  Ward  and  Co.) 

3  "  The  Fate  of  the  Dead,"  by  Thomas  Clarke,  M.D.,  1889. 
(F.  Norgate.) 


Conclusion 


275 


be  Immortal  because  it  is  useful  to  be  able  to  tell 
sinners  that,  as  the  Soul  cannot  die,  the  punishment 
in  store  for  them  must  last  for  ever. 

As  regards  John  Stewart  Mill,  I  think  it  is  a  question 
whether  persistent  sinners  can  be  called  the  "  noblest 
and  richest  work  of  God." 

After  careful  consideration  of  all  the  arguments  in  immortality 
support  of  the  Orthodox  view,  I  have  come  to  the      ^°^, 
conclusion  that  Immortality  is  Conditional,  and  is  not 
common  to  all  men. 

The  Rev.  W.  R.  Tomlinson  wrote,  in  1888  :  "  That 
the  Soul  is  mortal  by  nature  is  practically  laid  down 
early  in  the  Book  of  Genesis."^ 

'  And  the  Lord  God  said,  Behold,  the  man  is  become  as  one    Gen.  iii.  22. 
of  us,  to  know  good  and  evil  :  and  now,  lest  he  put  forth  his 
hand,  and  take  also  of  the  tree  of  life,  and  eat,  and  live  for 
ever  :  Therefore  the  Lord  God  sent  him  forth  from  the  garden 
of  Eden,' 


but  con- 
ditional. 


The  following  passages  also  support  this  opinion  : 

'Nevertheless  man  being  in  honour  abideth  not:*  he  is 
like  the  beasts  that  perish.' 

'  The  soul  that  sinneth,  it  shall  die.' 

'  And  fear  not  them  which  kill  the  body,  but  are  not  able 
to  kill  the  soul :  but  rather  fear  Him  which  is  able  to  destroy 
both  soul  and  body  in  hell.'f 

'  There  is  one  lawgiver,  who  is  able  to  save  and  to  destroy  : 
who  art  thou  that  judgest  another  ?' 

'  For  what  is  a  man  profited  if  he  shall  gain  the  whole 
world  and  lose  his  own  soul  ?J  or  what  shall  a  man  give  in 
exchange  for  his  soul  ?'J 

'  For  if  ye  live  after  the  flesh,  ye  shall  die  :  but  if  ye  through 
the  Spirit  do  mortify  the  deeds  of  the  body,  ye  shall  live.' 

'  Let  him  know,  that  he  which  converteth  the  sinner  from 
the  error  of  his  way  shall  save  a  soul  from  death,  and  shall 
hide  a  multitude  of  sins.' 


Ps.  xlix.  12. 

*R.V. 

abideth 

not  in 

honour. 

jEzek.     xviii. 

I  20. 
[Matt.  X.  28. 

J  Luke  xii.  4. 

I I  R-V. 

V       Gehenna. 
Jas.  iv  12. 

Matt,  xvi.26. 
Mark  viii.  t,7- 
X  R.V.  life. 

Rom.  viii.  1 3. 
Jas.  V.  20. 


I  have  already  pointed  out,  more  than  once,  that  The 
there  are  about  one  hundred  different  terms  used  in      ''  second 

.  death. 

the  New  Testament  as  types  of  the  final  punishment 

1  "  Thoughts  on  Everlasting  Death,"  by  Rev.  W.  R.  Tom- 
linson, 1888,  p.  36.     (Digby,  Long.) 

18—2 


276  The  After  Life 

of  persistent  sinners,  and  the  clear  meaning  of  these 
terms  is  that  the  "  Soul "  or  "  Life,"  and  the  Body, 
which  appear  before  the  "  great  white  throne,"  will, 
in  some  terrible  way,  cease  to  exist. 

I  know  that  it  has  been  held  that  many  of  these 
terms  bear  a  different  meaning  in  Scripture  to  what 
they  bore  in  the  ordinary  literature  of  the  day,  but  I 
have  found  nothing  to  support  this  dictum. 

The  following  are  a  few  of  the  terms  referred  to  : 

1.  Hewn  down  like  a  tree  and  cast  into  the  fire. 

2.  Burnt  up  as  chaff,  as  tares,  as  withered  branches, 
in  unquenchable  fire. 

3.  Cast  into  a  furnace  of  fire,  or  into  everlasting  or 
eternal  fire,  or  into  the  fire  prepared  for  the  devil  and 
his  angels. 

4.  Cast  into  the  lake  of  fire. 

5.  Cast  out  into  outer  darkness. 

6.  Cast  into  sea  like  bad  fish. 

7.  Be  destroyed. 

8.  Be  destroyed  body  and  soul. 

9.  Be  miserably  destroyed. 

10.  Be  consumed. 

11.  Be  lost. 

12.  Be  drowned  in  destruction  and  perdition. 

13.  Be  ground  to  powder. 

14.  Be  rooted  up  like  a  plant. 

15.  Be  cut  off. 

16.  Be  cut  down  like  a  fig-tree. 

17.  Be  cut  asunder. 

18.  Be  a  castaway. 

19.  Perish. 

20.  Die  the  second  Death. 

I  foresee  one  difficulty  in  connection  with  the  doc- 
trine of  Conditional  Immortality,  and  the  extinction 
of  the  unrepentant  sinner  at  the  Judgment  on  the 
Last  Day  which  I  have  not  seen  mentioned  by  its 
critics,  or  explained  by  its  supporters. 

I  have  shown  in  my  Introduction  that  the  Natural 


Conclusion  277 


man  on  earth  consists  of  a  dormant  or  embryo  Spirit, 
a  Soul,  and  Body  ;  and,  at  the  Resurrection,  he  will 
consist  of  a  still  dormant  or  embryo  Spirit,  in  its  Spirit 
body,  and  a  Soul. 

It  cannot  be  supposed  that  the  Spirit,  which 
emanates  from  God,  can  be  annihilated,  and  I  think 
the  explanation  must  be  that  this  dormant  or  embryo 
Spirit  in  unrepentant  sinners — of  whom  I  imagine 
there  will  not  be  many — will  be  reabsorbed  into  the 
Deity,  to  utilize  the  expression  which  is  often  wrongly 
employed  when  trying  to  explain  what  Nirvana  means 
to  a  Buddhist. 

This  appears  to  be  the  actual  teaching  of  Scripture, 
because  we  read  : 

'  Then  shall  the  dust  return  to  the  earth  as  it  was  :  and  the   Eccles.  xii.  7. 
spirit  shall  return  unto  God  who  gave  it.' 

The  doctrines  of  Everlasting  Punishment  and  the  Everlasting 
Natural  Immortality  of  the  Soul  are  closely  connected,  ^enT 
because  the  former  would  never  have  come  into  exist- 
ence but  for  the  fact,  which  I  have  just  dealt  with, 
that  the  terms  which,  in  ordinary  language,  clearly 
imply  total  destruction,  have  been  held  to  have  in 
Scripture  a  meaning  which  is  just  the  reverse. 

The  belief  in  Everlasting  Punishment  is  based  on 
two  passages  in  Daniel  and  Matthew  : — 

'  And  many  of  them  that  sleep  in  the  dust  of  the  earth   Dan.  xii.  2. 
shall  awake,  some  to  everlasting  life,  and  some  to  shame  and 
everlasting  contempt.' 

'  Then  shall  He  say  also  unto  them  on  the  left  hand.  Depart  Matt.      xxv. 
from  Me,  ye  cursed,  into  everlasting  fire,   prepared  for  the       41.  46. 
devil  and  his  angels. 

****** 

'  And  these  shall  go  away  into  everlasting*  punishment :    *  RV. 
but  the  righteous  into  life  eternal.'  eternal. 

The  marginal  references,  in  the  "  Speaker's  Com- 
mentary," under  the  passage  in  Daniel,  are  to  the 
"everlasting,"  or  eternal,  "punishment,"  and  to  the|^^*g-     ^^'^• 

(.<.  ■  I-     1  ( Johii  V.  29. 

resurrection    of   damnation,   f  and  reference  is  also   f  R-V.  judge- 

•  (      ment. 


278 


The  After  Life 


Kev.  XX. 
*  R.V. 
Hades. 


14.    made  in  a  note  to  "the  second  death,"  when  "death 
and  hell  "*  were  cast  into  the  lake  of  fire. 

Wordsworth's  "  Commentary  "  explains  the  word 
"  shame  "  by  a  reference  to  the  following  passage  : 

r  '  Whosoever  therefore  shall  be  ashamed  of  Me  and  of  My 
Mark  viii.  3  8.  J  words  in  this  adulterous  and  sinful  generation;  of  him  also 
Luke  ix.  26.   j  shall  the  Son  of  man  be  ashamed,  when  He  cometh  in  the 

[glory  of  His  Father  with  the  holy  angels.' 

It  is  clear  that  "  shame  and  everlasting  contempt  " 
do  not  necessarily  imply  that  sinners  will  live  eternally, 
and  I  agree  with  the  Rev.  J.  H.  Pettingell,  who  wrote  : 

"  This  contempt  the  righteous  j  who  will  live  for 
ever,  may  well  entertain  for  ever  toward  all  the  wicked 
who  perish,  as  we  now  entertain  a  contempt  for  the 
treachery  of  Judas,  eighteen  centuries  after  he  has 
passed  away."^ 

I  have  already  pointed  out  (Chapter  VI.,  "Ever- 
lasting as  Applied  to  Punishment")  that  the  mistake 
has  been  made  in  quoting  verse  46  of  Matthew, 
chapter  xxv.,  apart  from  verse  41,  of  which  it  is 
clearly  a  continuation. 

The  sentence  is  pronounced  in  verse  41,  "  Depart 
from  Me,  ye  cursed,  into  everlasting  fire  ";t  and  the 
continuation,  in  verse  46,  says  that  the  punishment 
shall  be  "everlasting, "J  that  is  to  say,  the  result  shall 
last  for  ever  and  ever,  and  there  shall  be  no  recovery. 

We  may  properly  assume  that  the  Soul  and  the 
Resurrection  body  will  be  utterly  consumed,  as  in  the 
natural  action  of  a  fire,  which  is  raging  so  fiercely,  as 
to  be  called  unquenchable,  everlasting,  or  eternal. 

This,  then,  is  the  frail  foundation  on  which  has  been 
constructed  the  awful  doctrine  of  never-ending  tor- 
ments in  material  flames,  which  has  been  taught  for 
many  centuries  as  the  "  Gospel,"  or  good  tidings,  of 
Jesus  ;  this  it  is  that  has  made  it  hard  for  Missionaries 
to  obtain  any  success  among  races  who  have  an  estab- 

1  '  The  Unspeakable  Gift,'  by  Rev.  J.  H.  Pettingell,  1898, 
pp.  200,  201.     (Digby,  Uong.) 


t  R.  V. 

eternal. 

X  R.V. 
eternal. 


Conclusion  279 


lished  religion  of  their  own,  although  I  admit  that  they 
have  obtained  converts  among  wilder  races,  who  accept 
their  teaching  on  trust  ;  and  thh  it  is  that  sends  religious 
maniacs  into  the  asylums,  and  encourages  atheism. 

It  is  a  libel  to  teach — as  the  undermentioned  divines 
of  different  ages  have  done — that  the  Christian  God  is 
as  cruel  and  relentless  as  any  of  the  monstrous  gods 
who  are  worshipped  in  Africa  with  human  sacrifices, 
and  other  devilish  rites. 

How  can  anyone  expect  to  make  Christianity  accept- 
able to  Mahometans  and  Buddhists  when  these  ideas 
underlie  much  of  the  teaching  of  to-day,  although  they 
are  not,  perhaps,  so  openly  declared  as  formerly  ? 

The  African  Bishop  TertuUian  in  the  third  century. 

Cyprian. 

St.  Augustine. 

Thomas  Aquinas,  in  the  thirteenth  century. 

Peter  Lombard. 

Calvin. 

Jeremy  Taylor,  in  the  sixteenth  century. 

Jonathan  Edwards. 

The  Bishop  of  Toronto,  in  1889. 

Rev.  J.  Furniss,  C.S.S.R.  . 

Rev.  C.  Spurgeon. 

And  the  Jesus  of  whom  this  is  said  was  daily, 
throughout  His  three  years'  ministry,  repeating  the 
cry  of  Ezekiel, 

'  Why  will  ye  die,  O  house  of  Israel  ?'  /Ezek.  xxxiii. 

And  He  went  about  saying  : 

'  And  ye  will  not  come  to  Me,  that  ye  might  have  life.'  John  v.  40. 

And  again  : 

'  I  am  come  that  they  might  have  life.'  John  x.  10. 

The  word  "  die  "  here  clearly  refers  to  "  the  second 
death  "  after  the  General  Resurrection  ;  and  the  word 
"  life  "  refers  to  the  "  eternal  life  "  which  will  then 
be  the  reward  of  the  righteous. 


28o  The  After  Life 

I  hold  that  the  whole  of  the  teaching  of  Jesus  is 
against  the  doctrine  of  Everlasting  Punishment. 

He  taught  that  God  willeth  to  have  all  men  to  be 
saved,  and  that,  after  the  first  death,  all  Spirits  are 
detained  in  Hades,  where  sinners  suffer  terrible  tor- 
ments of  remorse,  but,  while  they  have  to  bear  disci- 
pline, they  are  given  opportunities  of  becoming  purified. 
Recovery — although  likened  to  the  payment  of  a  very 
large  debt — is  not  impossible. 

Finally,  I  would  point  to  the  wonderful  order  of  the 
creation,  which,  according  to  the  science  of  evolution, 
commenced  with  the  lowest  form  possessing  life,  and 
culminated  in  the  pre- Adamite  human  beings. 

No  revelation  from  God  was  apparently  given  to 
these  evolved  beings,  and  I  have  explained  the  preva- 
lence of  Serpent  worship  in  the  old  world  by  the  sup- 
position that  Satan  had  attempted  to  set  up  a  kingdom 
on  earth  in  opposition  to  God,  and  had  ordered  the 
worship  of  himself  in  the  form  which  he  afterwards 
assumed  in  the  garden  of  Eden. 

Adam  and  Eve  were  created,  I  imagine,  to  be  the 
parents  of  a  godly  race  who  would  act  as  missionaries 
to  the  previous  inhabitants  of  the  earth,  and  the 
Advent  of  Jesus  was  rendered  necessary  by  the  failure 
of  the  chosen  race  to  be  true  to  God. 

I  am  convinced  that  the  final  judgment  will  not  take 
place  immediately  after  death,  and  no  one  will  be 
translated  to  Heaven  until  after  the  Last  Day. 

At  death,  each  soul — with  its  dormant,  or  quickened, 
Spirit — will  enter  its  spirit-body,  and  will  go  to  its 
own  place,  or  sphere,  in  Hades,  or  the  Intermediate 
State,  to  which  it  is  suited  by  its  life  on  earth. 

I  believe  that  most  sinners  will  recognise  the  mercy 
of  God  when  they  find  themselves  in  Hades,  instead 
of  being  in  awful  torments  in  material  fire,  and  I  think 
many  will  then  accept  the  teaching  which  they  will 
receive  from  angels  and  spirits,  who  will  visit  them 
from  the  higher  spheres  of  Hades. 


Conclusion  281 


Many  souls  will  thus  resign  themselves  to  the  disci- 
pline they  will  receive,  and  they  will  gradually  become 
purified,  and  promotion  may  be  possible  until  the 
happy  state  of  Paradise  is  attained. 

I  believe  that,  at  the  second  Coming  of  Christ,  the 
dead  in  Christ  will  rise  first,  and  will  be  joined  by  the 
righteous  who  are  on  earth,  and  they  will  live  and 
reign  on  earth  with  Him,  for  what  is  called  a  thousand 
years. 

The  unrighteous  on  earth  will  then  die  the  first 
death,  and  will  go  through  the  discipline  of  Hades 
with  those  who  were  still  unfit  to  rise  and  meet  Christ 
at  His  Coming. 

On  the  Last  Day,  all  will  appear  before  the  great 
white  throne,  and  will  be  judged,  and  those  who  are 
still  unrepentant — but  of  whom  I  hope  there  will  be 
feW' — will  be  pronounced  to  be  unfit  for  a  place  in  the 
new  kingdom  of  God,  and  they  will  be  finally  blotted 
out  of  existence. 


APPENDIX 

AUTHORS  QUOTED  :  THE  TITLES  OF  THEIR  WORKS  AND 
DATES  OF  THEIR  PUBLICATION,  WITH  THE  PUB- 
LISHERS' NAMES. 


Appendix 


285 


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The  After  Life 


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PL, 

ifQth,  Farran  and  Co 
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;ccles. 
Hot  Stock, 
gby,  Long  and  Co. 
m.  Isbister. 

esleyan  Conference 

Office. 

mpson,  Low  and  Co. 

Routledge  and  Sons 
mes  Parker  and  Co. 

..  H.  Kelly, 
ngmans,  Green  and  C 
and  T.  Clark,   Edii 
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The  Races  of  Man 
Immortality  (translate 
The  Unspeakable  Gift 
The    Spirits    in    Priso 

of  Ch 
I,  188 
Cond: 

0 

Pi 
0 

nglican  Church 
hings  beyond  t 
Light 

A  Compendium  > 
(second  editior 

Whither  ;  or  the 
after  Death 

onquest  of  Mex 
verlasting  Puni 
entury  Magazin 
fter  Death 
ommunion  of  S; 
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sey,  E.  B.,  Re 
tnam,  F.  W.  . 
mdles,  M.,  Re 
:de,  W.,  Rev.  . 
»berts,  Alexan 
Rev.,  D.D. 

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Appendix 


293 


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Wm.  Isbister. 
C.  J.  Thynne. 

It.   and  T.   Clark, 
burgh. 

James  Parker,  Oxf 

P 

m 
i-i 

o3 
en 

and  Co. 
Chapman  and  Hall 
Skeffington. 

Review  and  Herald 
lishing    Associat: 

Washington,  U.S 
Philip  Green. 
T.   and  T.   Clark, 

burgh. 

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Far-off  L 
Rev.  W. 

03 

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uture  Retributio: 

houghts  on  Immi 
Christian  Docti 
Article  on  "  H( 
(49)  Dictionary 

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Hilary 

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Duls  of  the  Right 
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Introduction  by 

mgs) 

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Death 

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—Tomlinson,  W.  R.,  Rev. 
—Tupman,  W.    . . 
—Urquhart,  John,  Rev. 
-Webb,   A.  B.,   Bishop, 
D.D. 

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Elliot  stock,  62,  Pater?ioster  Row,  London,  E.C. 


